An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
         Ussher, James, 1581-1656.
      
       
         
           1624
        
      
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             An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
             Ussher, James, 1581-1656.
             Malone, William, 1586-1656.
          
           [24], 527, [9] p.
           
             Printed by the Societie of Stationers [and Eliot's Court Press, London],
             Dublin :
             1624.
          
           
             A printing of and reply to "The Jesuites challenge" by W.B., i.e. William Malone, of which a separate printing is not known.
             Quires B-3O were printed in Dublin; the rest in London by Eliot's Court Press (STC).
             The first leaf is blank.
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             Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
          
        
      
    
     
       
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         eng
      
       
         
           Malone, William, 1586-1656.
           Catholic Church -- Controversial literature -- Early works to 1800.
        
      
    
     
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           AN
           ANSWER
           TO
           A
           CHALLENGE
           MADE
           BY
           A
           IESUITE
           in
           JRELAND
           .
           WHEREIN
           THE
           IVDGEMENT
           OF
           ANTIQUITY
           in
           the
           points
           questioned
           is
           truely
           delivered
           ,
           and
           the
           Noveltie
           of
           the
           now
           ROMISH
           doctrine
           plainly
           discovered
        
         
           By
           
             IAMES
             VSSHER
          
           Bishop
           of
           Meath
           .
        
         
           
             MATTH
             .
             19.8
             .
          
           
             From
             the
             beginning
             it
             was
             not
             so
             .
          
        
         
           DUBLIN
           ,
           Printed
           by
           the
           Societie
           of
           Stationers
           .
           1624.
           
        
      
       
         
         
         
           TO
           HIS
           MOST
           SACRED
           MAIESTIE
           ,
           IAMES
           BY
           THE
           GRACE
           OF
           God
           King
           of
           great
           BRITAINE
           ,
           FRANCE
           ,
           and
           IRELAND
           ,
           Defender
           of
           the
           Faith
           ,
           &c.
           
        
         
           
             Most
             Gratious
             and
             Dread
             Soveraigne
             .
          
        
         
           WEe
           finde
           it
           recorded
           for
           the
           everlasting
           honour
           of
           Theodosius
           the
           yonger
           ,
           that
           it
           was
           his
           use
           a
           to
           reason
           with
           his
           Bishops
           of
           the
           things
           contained
           
           in
           the
           holy
           Scriptures
           ,
           as
           if
           he
           himselfe
           had
           beene
           one
           of
           their
           order
           :
           and
           of
           the
           Emperour
           Alexius
           in
           latter
           dayes
           ;
           that
           b
           whatsoever
           time
           hee
           could
           spare
           from
           the
           publike
           cares
           of
           the
           Common-wealth
           ,
           hee
           did
           wholly
           employ
           in
           the
           diligent
           reading
           of
           Gods
           booke
           ,
           and
           in
           conferring
           thereof
           with
           worthy
           men
           ,
           of
           whom
           his
           Court
           was
           never
           empty
           .
           How
           little
           inferiour
           ,
           or
           how
           much
           superiour
           rather
           ,
           your
           Majestie
           is
           to
           either
           of
           these
           in
           this
           kind
           of
           praise
           ,
           I
           neede
           not
           speake
           :
           it
           is
           acknowledged
           even
           by
           such
           as
           differ
           from
           you
           in
           the
           point
           of
           Religion
           ,
           as
           a
           matter
           that
           hath
           c
           added
           more
           than
           ordinary
           lustre
           of
           ornament
           to
           your
           Royall
           estate
           ;
           that
           you
           
             doe
             not
             forbeare
             so
             much
             as
             at
             the
             time
             of
             your
             bodily
             repast
             ,
             to
             have
             for
             the
             then
             like
             feeding
             
             of
             your
             intellectuall
             part
             ,
             your
             Highnesse
             table
             surrounded
             with
             the
             attendance
             and
             conference
             of
             your
             grave
             and
             learned
             Divines
             .
          
        
         
           VVhat
           inward
           joy
           my
           heart
           conceived
           ,
           as
           oft
           as
           I
           have
           had
           the
           happinesse
           to
           be
           present
           at
           such
           seasons
           ,
           I
           forbeare
           to
           utter
           :
           onely
           I
           will
           say
           with
           Job
           ;
           that
           d
           
             the
             eare
             which
             heard
             you
             blessed
             you
             ,
             and
             the
             eye
             which
             saw
             you
             ,
             gave
             witnesse
             to
             you
             .
          
           But
           of
           all
           other
           things
           which
           I
           observed
           ,
           your
           singular
           dexteritie
           in
           detecting
           the
           frauds
           of
           the
           Romish
           Church
           ,
           and
           untying
           the
           most
           knotty
           arguments
           of
           the
           Sophisters
           of
           that
           side
           ,
           was
           it
           (
           I
           confesse
           )
           that
           I
           admired
           most
           .
           especially
           where
           occasion
           was
           offred
           you
           to
           utter
           your
           skill
           ,
           not
           in
           the
           word
           of
           God
           alone
           ,
           but
           also
           in
           the
           Antiquities
           of
           the
           Church
           :
           wherein
           
           you
           have
           attained
           such
           a
           measure
           of
           knowledge
           as
           (
           with
           honour
           to
           God
           ,
           I
           trust
           I
           may
           speake
           it
           ,
           &
           without
           flatterie
           to
           you
           )
           in
           a
           well
           studied
           Divine
           we
           would
           account
           verie
           commendable
           ,
           but
           in
           such
           a
           Monarch
           as
           your selfe
           almost
           incredible
           .
           And
           this
           is
           one
           cause
           (
           most
           Gratious
           Soveraigne
           )
           beside
           my
           generall
           duty
           ,
           and
           the
           many
           speciall
           obligations
           wherby
           I
           am
           otherwise
           bound
           unto
           your
           Majestie
           ,
           which
           hath
           emboldned
           me
           to
           intreat
           your
           patience
           at
           this
           time
           ,
           in
           vouchsafing
           to
           be
           a
           spectator
           of
           this
           combate
           ,
           which
           I
           am
           now
           entred
           into
           with
           a
           Iesuite
           ,
           who
           chargeth
           us
           to
           
             disallow
             many
             chiefe
             articles
             ,
             which
             the
             Saints
             and
             Fathers
             of
             the
             Primitive
             Church
             did
             generally
             hold
             to
             be
             true
          
           ;
           and
           undertaketh
           to
           make
           good
           ,
           that
           they
           
           of
           his
           side
           doe
           not
           disagree
           from
           that
           holy
           Church
           ,
           either
           in
           these
           ,
           or
           in
           any
           other
           point
           of
           Religion
           .
        
         
           Now
           true
           it
           is
           ,
           if
           a
           man
           doe
           only
           attend
           unto
           the
           bare
           sound
           of
           the
           word
           ,
           (
           as
           in
           the
           question
           of
           Merit
           ,
           for
           example
           )
           or
           to
           the
           thing
           in
           generall
           ,
           without
           descending
           into
           the
           particular
           consideration
           of
           the
           true
           ground
           thereof
           (
           as
           in
           the
           matter
           of
           
             Praying
             for
             the
             dead
          
           )
           he
           may
           easily
           be
           induced
           to
           beleeve
           ,
           that
           in
           divers
           of
           these
           controversies
           the
           Fathers
           speake
           cleerely
           for
           them
           and
           against
           us
           :
           neither
           is
           there
           any
           one
           thing
           that
           hath
           wonne
           more
           credit
           to
           that
           religion
           ,
           or
           more
           advanced
           it
           in
           the
           consciences
           of
           simple
           men
           ,
           than
           the
           conformitie
           that
           it
           retaineth
           in
           some
           words
           and
           outward
           observances
           with
           the
           ancient
           
           Church
           o●
           Christ.
           Whereas
           if
           the
           thing
           it selfe
           were
           narrowly
           looked
           into
           ,
           it
           would
           be
           found
           that
           they
           have
           onely
           the
           shell
           without
           the
           kernell
           ,
           and
           we
           the
           kernell
           without
           the
           shell
           :
           they
           having
           retained
           certaine
           words
           and
           rites
           of
           the
           ancient
           Church
           ,
           but
           applied
           them
           to
           a
           new
           invented
           doctrine
           ;
           and
           we
           on
           the
           other
           side
           having
           relinquished
           these
           words
           and
           observances
           ,
           but
           retained
           neverthelesse
           the
           same
           primitive
           doctrine
           ,
           unto
           which
           by
           their
           first
           institution
           they
           had
           relation
           .
        
         
           The
           more
           cause
           have
           I
           to
           count
           my selfe
           happy
           ,
           that
           am
           to
           answer
           of
           these
           matters
           before
           a
           King
           that
           is
           able
           to
           discerne
           betwixt
           things
           that
           differ
           ,
           and
           hath
           knowledge
           of
           all
           these
           questions
           .
           
           
             before
             whom
          
           therefore
           I
           may
           
             speake
             boldly
             :
             because
             
             I
             am
             perswaded
             that
             none
             of
             these
             things
             are
             hid
             from
             him
             .
          
           For
           it
           is
           not
           of
           late
           daies
           that
           your
           Majestie
           hath
           begun
           to
           take
           these
           things
           into
           your
           consideration
           :
           from
           a
           childe
           have
           you
           beene
           trained
           up
           to
           this
           warfare
           ;
           yea
           before
           you
           were
           twenty
           yeeres
           of
           age
           ,
           the
           Lord
           had
           taught
           your
           hands
           to
           fight
           against
           the
           man
           of
           sinne
           ,
           and
           your
           fingers
           to
           make
           battell
           against
           his
           Babel
           .
           Whereof
           your
           Paraphrase
           upon
           the
           Revelation
           of
           S.
           John
           is
           a
           memorable
           monument
           left
           to
           all
           posterity
           :
           which
           I
           can
           never
           looke
           upon
           ,
           but
           those
           verses
           of
           the
           Pöet
           runne
           alwaies
           in
           my
           minde
           :
           
             
               Caesaribus
               virtus
               contigit
               ante
               diem
               ;
               
            
             
               Jngenium
               coeleste
               suis
               velocius
               annis
            
             
               Surgit
               ,
               &
               ignavae
               fert
               mala
               damna
               morae
               .
            
          
        
         
         
           How
           constant
           you
           have
           beene
           ever
           since
           in
           the
           profession
           and
           maintenance
           of
           the
           truth
           :
           your
           late
           protestation
           ,
           made
           vnto
           both
           the
           houses
           of
           your
           Parlament
           ,
           giveth
           sufficient
           evidence
           .
           So
           much
           whereof
           as
           may
           serve
           for
           a
           present
           antidote
           against
           that
           false
           and
           scandalous
           e
           Oration
           spread
           amongst
           forrainers
           under
           your
           Majesties
           sacred
           name
           :
           I
           humbly
           make
           bold
           to
           insert
           in
           this
           place
           ,
           as
           a
           perpetuall
           testimony
           of
           your
           integrity
           in
           this
           behalfe
           .
        
         
           f
           
             WHAT
             my
             religion
             is
             my
             bookes
             doe
             declare
             ,
             my
             profession
             and
             my
             behaviour
             doe
             shew
             :
             and
             J
             hope
             in
             God
             ,
             J
             shall
             never
             live
             to
             be
             thought
             otherwise
             ;
             sure
             I
             am
             ,
             J
             shall
             never
             deserve
             it
             .
             And
             for
             my
             part
             I
             wish
             that
             it
             might
             be
             written
             
             in
             Marble
             and
             remaine
             to
             posteritie
             ,
             as
             a
             marke
             upon
             me
             ,
             when
             I
             shall
             swerve
             from
             my
             Religion
             .
             for
             he
             that
             doth
             dissemble
             with
             God
             ,
             is
             not
             to
             be
             trusted
             by
             man.
             My
             Lords
             ,
             I
             protest
             before
             God
             ,
             my
             heart
             hath
             bled
             ,
             when
             I
             have
             heard
             of
             the
             increase
             of
             Popery
             :
             and
             God
             is
             my
             Judge
             it
             hath
             beene
             so
             great
             a
             griefe
             unto
             me
             ,
             that
             it
             hath
             beene
             like
             thornes
             in
             mine
             eies
             and
             prickes
             in
             my
             sides
             ;
             so
             farre
             have
             I
             beene
             and
             ever
             shall
             be
             ,
             from
             turning
             any
             other
             way
             .
             And
             my
             Lords
             and
             Gentlemen
             ,
             you
             all
             shall
             bee
             my
             Confessors
             ;
             if
             J
             knew
             any
             way
             better
             than
             other
             to
             hinder
             the
             growth
             of
             Poperie
             ,
             I
             would
             take
             it
             :
             and
             he
             cannot
             be
             an
             honest
             man
             ,
             who
             knowing
             as
             J
             doe
             and
             being
             perswaded
             as
             I
             am
             ,
             would
             doe
             otherwise
             .
          
        
         
           As
           you
           have
           so
           long
           since
           begun
           ,
           and
           happily
           continued
           ,
           so
           goe
           on
           
           (
           most
           renowned
           King
           )
           and
           still
           shew
           your selfe
           to
           be
           a
           
             Defender
             of
             the
             faith
          
           .
           fight
           the
           Lords
           battells
           couragiously
           ,
           honour
           him
           evermore
           ,
           and
           advance
           his
           truth
           .
           that
           when
           you
           have
           fought
           this
           good
           fight
           ,
           
           and
           finished
           your
           course
           ,
           and
           kept
           the
           faith
           ;
           you
           may
           receive
           the
           Crowne
           of
           righteousnesse
           ,
           reserved
           in
           heaven
           for
           you
           .
           for
           the
           obtaining
           of
           which
           double
           blessing
           ,
           both
           of
           grace
           and
           of
           glory
           ,
           together
           with
           all
           outward
           prosperitie
           and
           happinesse
           in
           this
           life
           ;
           you
           shall
           never
           want
           the
           instant
           praiers
           of
        
         
           
             Your
             Majesties
             most
             faithfull
             subject
             and
             humble
             servant
             ,
             
               IA.
               MIDENSIS
            
             .
          
        
      
       
         
         
           TO
           THE
           READER
           .
        
         
           IT
           is
           now
           about
           six
           yeeres
           (
           as
           I
           gather
           by
           the
           reckoning
           laid
           downe
           in
           the
           
             25
             th
          
           page
           of
           this
           booke
           )
           since
           this
           following
           Challenge
           was
           brought
           unto
           me
           from
           a
           Iesuite
           ;
           and
           received
           that
           generall
           Answer
           ,
           which
           now
           serveth
           to
           make
           up
           the
           first
           chapter
           only
           of
           this
           present
           worke
           .
           The
           particular
           points
           ,
           which
           were
           by
           him
           but
           barely
           named
           ,
           I
           meddled
           not
           withall
           at
           that
           time
           :
           conceiving
           it
           to
           be
           his
           part
           (
           as
           in
           the
           
             34
             th
          
           page
           is
           touched
           )
           who
           sustained
           the
           person
           of
           the
           Assailant
           ,
           to
           bring
           forth
           his
           armes
           and
           give
           the
           first
           onset
           ,
           and
           mine
           ,
           as
           the
           Defendant
           ,
           to
           repell
           his
           encounter
           afterwards
           .
           Only
           I
           then
           collected
           certaine
           materials
           out
           of
           the
           Scriptures
           and
           writings
           of
           the
           Fathers
           ,
           which
           I
           meant
           to
           make
           use
           of
           for
           a
           second
           conflict
           ,
           whensoever
           this
           
           Challenger
           should
           be
           pleased
           to
           descend
           to
           the
           handling
           of
           the
           particular
           articles
           by
           him
           proposed
           ;
           the
           truth
           of
           euery
           of
           which
           he
           had
           taken
           upon
           him
           to
           prove
           ,
           by
           the
           
             expresse
             testimonies
             of
             the
             Fathers
             of
             the
             primitiue
             Church
             ,
          
           as
           also
           by
           
             good
             and
             certaine
             grounds
             out
             of
             the
             sacred
             Scriptures
             ,
             if
             the
             Fathers
             authoritie
             would
             not
             suffice
             .
          
        
         
           Thus
           this
           matter
           lay
           dead
           for
           diuers
           yeeres
           together
           :
           and
           so
           would
           still
           have
           done
           ,
           but
           that
           some
           of
           high
           place
           in
           both
           Kingdomes
           ,
           having
           beene
           pleased
           to
           thinke
           farre
           better
           of
           that
           little
           which
           I
           had
           done
           than
           the
           thing
           deserved
           ,
           advised
           me
           to
           goe
           forward
           ,
           and
           to
           deliver
           the
           iudgement
           of
           Antiquitie
           touching
           those
           particular
           points
           in
           controversie
           ,
           wherein
           the
           Challenger
           was
           so
           confident
           that
           the
           whole
           current
           of
           the
           Doctors
           ,
           Pastors
           and
           Fathers
           of
           the
           Primitiue
           Church
           did
           mainly
           run
           on
           his
           side
           .
           Hereupon
           I
           gathered
           my
           scattered
           notes
           together
           ,
           and
           as
           the
           multitude
           of
           my
           imployments
           would
           give
           mee
           leave
           ,
           now
           entred
           into
           the
           handling
           of
           one
           point
           and
           then
           of
           another
           :
           treating
           of
           each
           ,
           either
           more
           briefly
           or
           more
           largely
           ,
           as
           the
           opportunitie
           of
           my
           present
           leisure
           would
           give
           me
           leave
           .
           And
           so
           at
           last
           ,
           after
           many
           interruptions
           ,
           I
           have
           made
           up
           in
           such
           manner
           as
           thou
           seest
           ,
           a
           kinde
           of
           a
           
             Doctrinall
             
             History
          
           of
           those
           seuerall
           points
           ,
           which
           the
           Iesuite
           culled
           out
           ,
           as
           speciall
           instances
           of
           the
           consonancie
           of
           the
           doctrine
           now
           maintained
           in
           the
           Church
           of
           Rome
           ,
           with
           the
           perpetuall
           and
           constant
           iudgement
           of
           all
           Antiquitie
           .
        
         
           The
           doctrine
           that
           here
           I
           take
           upon
           me
           to
           defend
           ,
           (
           what
           different
           opinions
           soever
           I
           relate
           of
           others
           )
           is
           that
           which
           by
           publike
           authoritie
           is
           professed
           in
           the
           Church
           of
           England
           ,
           and
           comprised
           in
           the
           booke
           of
           Articles
           agreed
           upon
           in
           the
           Synod
           held
           at
           LONDON
           in
           the
           yeere
           1562.
           concerning
           which
           I
           dare
           be
           bold
           to
           challenge
           our
           Challenger
           and
           all
           his
           complices
           ,
           that
           they
           shall
           never
           be
           able
           to
           prove
           ,
           that
           there
           is
           either
           any
           one
           article
           of
           Religion
           disallowed
           therein
           ,
           which
           
             the
             Saints
             and
             Fathers
             of
             the
             Primitive
             Church
             did
             generally
             hold
             to
             be
             true
             ,
          
           (
           I
           use
           the
           words
           of
           my
           challenging
           Iesuit
           )
           or
           any
           one
           point
           of
           doctrine
           allowed
           ,
           which
           by
           those
           Saints
           and
           Fathers
           was
           generally
           held
           to
           be
           untrue
           .
           As
           for
           the
           testimonies
           of
           the
           Authors
           which
           I
           alleage
           ,
           I
           have
           beene
           carefull
           to
           set
           downe
           in
           the
           margent
           their
           owne
           words
           in
           their
           owne
           language
           (
           such
           places
           of
           the
           Greeke
           Doctors
           only
           excepted
           ,
           whereof
           the
           originall
           text
           could
           not
           be
           had
           )
           as
           well
           for
           the
           better
           satisfaction
           of
           the
           Readers
           (
           who
           either
           cannot
           come
           by
           that
           variety
           of
           
           bookes
           ,
           whereof
           use
           is
           here
           made
           ,
           or
           will
           not
           take
           the
           paines
           to
           enter
           into
           a
           curious
           search
           of
           every
           particular
           allegation
           )
           as
           for
           the
           preventing
           of
           those
           trifling
           quarrels
           that
           are
           commonly
           made
           against
           translations
           .
           for
           if
           it
           fall
           out
           ,
           that
           word
           be
           not
           everie
           where
           precisely
           rendred
           by
           word
           (
           as
           who
           would
           tie
           himselfe
           to
           such
           a
           pedanticall
           observation
           ?
           )
           none
           but
           an
           idle
           caviller
           can
           obiect
           ,
           that
           this
           was
           done
           with
           any
           purpose
           to
           corrupt
           the
           meaning
           of
           the
           Author
           ;
           whose
           words
           he
           seeth
           laid
           downe
           before
           his
           eies
           ,
           to
           the
           end
           he
           may
           the
           better
           judge
           of
           the
           translation
           and
           rectifie
           it
           where
           there
           is
           cause
           .
        
         
           Againe
           ,
           because
           it
           is
           a
           thing
           very
           materiall
           in
           the
           historicall
           handling
           of
           controversies
           ,
           both
           to
           understand
           the
           Times
           wherein
           the
           severall
           Authors
           lived
           ,
           and
           likewise
           what
           bookes
           be
           truly
           or
           falsly
           ascribed
           to
           each
           of
           them
           :
           for
           some
           direction
           of
           the
           Reader
           in
           the
           first
           ,
           I
           have
           annexed
           at
           the
           end
           of
           this
           booke
           ,
           a
           
             Chronologicall
             Catalogue
          
           of
           the
           Authors
           cited
           therein
           (
           wherein
           such
           as
           have
           no
           number
           of
           yeeres
           affixed
           unto
           them
           ,
           are
           thereby
           signified
           to
           be
           
             Incerti
             temporis
          
           ;
           their
           age
           being
           not
           found
           by
           me
           ,
           upon
           this
           sudden
           search
           ,
           to
           be
           noted
           by
           any
           :
           )
           and
           for
           the
           second
           ,
           I
           have
           seldome
           neglected
           in
           the
           worke
           it selfe
           ,
           whensoever
           a
           doubtfull
           or
           supposititious
           writing
           
           was
           alleaged
           ,
           to
           give
           some
           intimation
           whereby
           it
           might
           be
           discerned
           that
           it
           was
           not
           esteemed
           to
           be
           the
           booke
           of
           that
           Author
           ,
           unto
           whom
           it
           was
           intituled
           .
           The
           exact
           discussion
           as
           well
           of
           the
           Authors
           Times
           ,
           as
           of
           the
           Censures
           of
           their
           workes
           ,
           I
           refer
           to
           my
           
             Theological
             Bibliotheque
          
           :
           if
           God
           hereafter
           shall
           lend
           me
           life
           and
           leasure
           ,
           to
           make
           up
           that
           worke
           ,
           for
           the
           use
           of
           those
           that
           meane
           to
           give
           themselves
           to
           that
           Noble
           study
           of
           the
           doctrine
           and
           rites
           of
           the
           ancient
           Church
           .
        
         
           In
           the
           meane
           time
           I
           commit
           this
           booke
           to
           thy
           favourable
           censure
           ,
           and
           thy selfe
           to
           Gods
           gracious
           direction
           :
           earnestly
           advising
           thee
           ,
           that
           whatsoever
           other
           studies
           thou
           intermittest
           ,
           the
           carefull
           and
           conscionable
           reading
           of
           Gods
           booke
           may
           never
           be
           neglected
           by
           thee
           .
           for
           whatsoever
           becommeth
           of
           our
           disputes
           touching
           other
           antiquities
           or
           novelties
           :
           thou
           maiest
           stand
           assured
           ,
           that
           thou
           shalt
           there
           finde
           so
           much
           by
           Gods
           blessing
           ,
           as
           shall
           be
           
             able
             to
             make
             thee
             wise
             unto
             salvation
             ,
          
           
           and
           
             to
             build
             thee
             up
          
           ,
           
           and
           
             to
             give
             thee
             an
             inheritance
             among
             all
             them
             that
             are
             sanctified
             .
          
           Which
           next
           under
           Gods
           glory
           ,
           is
           the
           utmost
           thing
           (
           I
           know
           )
           that
           thou
           aimest
           at
           :
           and
           for
           the
           attaining
           whereunto
           I
           heartily
           wish
           ,
           
           that
           the
           
             word
             of
             Christ
             may
             dwell
             in
             thee
             richly
             ,
             in
             all
             wisedome
             .
          
        
      
       
         
         
           THE
           CONTENTS
           of
           the
           BOOKE
           .
        
         
           
             
               CHAP.
               I.
            
             A
             Generall
             answer
             to
             the
             Iesuites
             Challenge
             .
             
               pag.
               1.
            
             
          
           
             
               CHAP.
               II.
            
             Of
             Traditions
             .
             
               pag.
               35.
            
             
          
           
             
               CHAP.
               III.
            
             Of
             the
             Real
             presence
             .
             
               pag.
               44.
            
             
          
           
             
               CHAP.
               IIII.
            
             Of
             Confession
             .
             
               pag.
               81.
            
             
          
           
             
               CHAP.
               V.
            
             Of
             the
             Priests
             power
             to
             forgive
             sinnes
             .
             
               pag.
               109.
            
             
          
           
             
               CHAP.
               VI.
            
             Of
             Purgatorie
             .
             
               pag.
               163.
            
             
          
           
             
               CHAP.
               VII
            
             .
             Of
             Praier
             for
             the
             dead
             .
             
               pag.
               182.
            
             
          
           
             
               CHAP.
               VIII
            
             .
             Of
             Limbus
             Patrum
             ;
             and
             Christs
             descent
             into
             Hell.
             
               pag.
               252.
            
             
          
           
             
               CHAP.
               IX
            
             .
             Of
             Praier
             to
             Saints
             .
             
               pag.
               377.
            
             
          
           
             
               CHAP.
               X.
            
             Of
             Images
             .
             
               pag.
               447.
            
             
          
           
             
               CHAP.
               XI
            
             .
             Of
             Free-will
             .
             
               pag.
               464.
            
             
          
           
             
               CHAP.
               XII
            
             .
             Of
             Merits
             .
             
               pag.
               492.
            
             
          
        
      
       
         
         
           THE
           IESVITES
           CHALLENGE
           .
        
         
           How
           shall
           I
           answer
           to
           a
           Papist
           ,
           demaunding
           this
           Question
           ?
        
         
           YOur
           Doctors
           and
           Masters
           graunt
           that
           the
           Church
           of
           Rome
           for
           400
           or
           500
           years
           after
           Christ
           ,
           did
           hold
           the
           true
           Religion
           .
           First
           then
           would
           I
           faine
           knowe
           ,
           what
           Bishop
           of
           Rome
           did
           first
           alter
           that
           Religion
           ,
           which
           you
           commend
           in
           them
           of
           the
           first
           400
           years
           ?
           In
           what
           Pope
           his
           dayes
           was
           the
           true
           Religion
           overthrowne
           in
           Rome
           ?
        
         
           Next
           ,
           I
           would
           faine
           know
           ,
           How
           can
           your
           Religion
           be
           true
           ,
           which
           dissalloweth
           of
           many
           chiefe
           articles
           ,
           which
           the
           Saints
           and
           Fathers
           of
           that
           primitive
           Church
           of
           Rome
           did
           generally
           hold
           to
           be
           true
           ?
        
         
           For
           they
           of
           your
           side
           ,
           that
           have
           read
           the
           Fathers
           
           of
           that
           unspotted
           Church
           ,
           can
           well
           testifie
           (
           and
           if
           any
           deny
           it
           ,
           it
           shall
           be
           presently
           shewen
           )
           that
           the
           Doctors
           ,
           Pastors
           ,
           and
           Fathers
           of
           that
           Church
           doe
           allow
           of
           Traditions
           ;
           that
           they
           acknowledge
           the
           real
           presence
           of
           the
           body
           of
           Christ
           in
           the
           Sacrament
           of
           the
           Altar
           :
           that
           they
           exhorted
           the
           people
           to
           confesse
           their
           sinnes
           unto
           their
           ghostly
           Fathers
           :
           that
           they
           affirmed
           ,
           that
           Priests
           have
           power
           to
           forgive
           sinnes
           :
           that
           they
           taught
           ,
           that
           there
           is
           a
           Purgatory
           :
           that
           prayer
           for
           the
           dead
           is
           both
           commendable
           and
           godly
           :
           that
           there
           is
           
             Limbus
             Patrum
          
           ,
           and
           that
           our
           Saviour
           descended
           into
           Hell
           ,
           to
           deliver
           the
           ancient
           Fathers
           of
           the
           Old
           Testament
           ;
           because
           before
           his
           Passion
           none
           ever
           entred
           into
           Heaven
           :
           that
           prayer
           to
           Saints
           ,
           and
           use
           of
           holy
           Images
           was
           of
           great
           account
           amongst
           them
           :
           that
           man
           hath
           free-will
           ,
           and
           that
           for
           his
           meritorious
           works
           he
           receiveth
           ,
           through
           the
           assistance
           of
           Gods
           grace
           ,
           the
           blisse
           of
           euerlasting
           happinesse
           .
        
         
           Now
           would
           I
           faine
           know
           whether
           of
           both
           haue
           the
           true
           Religion
           ,
           they
           that
           hold
           all
           these
           above
           said
           points
           ,
           with
           the
           Primitive
           Church
           ;
           or
           they
           that
           doe
           most
           vehemently
           contradict
           ,
           and
           gaine-say
           them
           ?
           They
           that
           doe
           not
           disagree
           with
           that
           holy
           Church
           ,
           in
           any
           point
           of
           Religion
           ;
           or
           they
           that
           agree
           with
           it
           but
           in
           very
           few
           ,
           and
           disagree
           in
           almost
           all
           ?
        
         
         
           VVill
           you
           say
           ,
           that
           these
           Fathers
           maintained
           these
           opinions
           ,
           contrary
           to
           the
           word
           of
           God
           ?
           why
           you
           know
           that
           they
           were
           the
           pillars
           of
           Christianitie
           ,
           the
           champions
           of
           Christ
           his
           Church
           ,
           and
           of
           the
           true
           Catholike
           Religion
           ,
           which
           they
           most
           learnedly
           defended
           against
           diverse
           heresies
           ;
           and
           therefore
           spent
           all
           their
           time
           in
           a
           most
           serious
           studie
           of
           the
           holy
           Scripture
           .
           Or
           will
           you
           say
           ,
           that
           although
           they
           knew
           the
           Scriptures
           to
           repugne
           ,
           yet
           they
           brought
           in
           the
           aforesaid
           opinions
           by
           malice
           and
           corrupt
           intentions
           ?
           VVhy
           your selves
           cannot
           deny
           but
           that
           they
           lived
           most
           holy
           and
           vertuous
           lives
           ,
           free
           from
           all
           malitious
           corrupting
           ,
           or
           perverting
           of
           Gods
           holy
           word
           ,
           and
           by
           their
           holy
           lives
           are
           now
           made
           worthy
           to
           raigne
           with
           God
           in
           his
           glory
           .
           In
           so
           much
           as
           their
           admirable
           learning
           may
           sufficiently
           crosse
           out
           all
           suspition
           of
           ignorant
           error
           ;
           and
           their
           innocent
           sanctitie
           freeeth
           us
           from
           all
           mistrust
           of
           malitious
           corruption
           .
        
         
           Now
           would
           I
           willingly
           see
           what
           reasonable
           answer
           may
           be
           made
           to
           this
           .
           For
           the
           Protestants
           graunt
           ,
           that
           the
           Church
           of
           Rome
           for
           400
           or
           500
           yeares
           ,
           held
           the
           true
           Religion
           of
           Christ
           :
           yet
           do
           they
           exclaime
           against
           the
           abovesaid
           Articles
           ,
           which
           the
           same
           Church
           did
           maintaine
           and
           uphold
           ,
           as
           may
           bee
           shewen
           by
           the
           expresse
           testimonies
           of
           the
           Fathers
           of
           the
           same
           Church
           ;
           and
           shall
           be
           largely
           laid
           down
           ,
           
           if
           any
           learned
           Protestant
           will
           deny
           it
           .
        
         
           Yea
           ,
           which
           is
           more
           ,
           for
           the
           confirmation
           of
           all
           the
           aboue
           mentioned
           points
           of
           our
           Religion
           ,
           wee
           will
           produce
           good
           and
           certaine
           grounds
           out
           of
           the
           sacred
           Scriptures
           ,
           if
           the
           Fathers
           authority
           will
           not
           suffice
           .
           And
           we
           do
           desire
           any
           Protestant
           to
           alleage
           any
           one
           Text
           out
           of
           the
           said
           Scripture
           ,
           which
           condemneth
           any
           of
           the
           aboue
           written
           points
           :
           which
           wee
           hold
           for
           certaine
           they
           shall
           never
           be
           able
           to
           doe
           .
           For
           indeed
           they
           are
           neyther
           more
           learned
           ,
           more
           pious
           ,
           nor
           more
           holy
           then
           the
           blessed
           Doctors
           and
           Martyrs
           of
           that
           first
           Church
           of
           Rome
           ,
           which
           they
           allow
           and
           esteeme
           of
           so
           much
           ,
           and
           by
           which
           we
           most
           willingly
           will
           be
           tryed
           ,
           in
           any
           point
           which
           is
           in
           controversie
           betwixt
           the
           Protestants
           and
           the
           Catholicks
           .
           VVhich
           wee
           desire
           may
           be
           done
           with
           christian
           charity
           and
           sincerity
           ,
           to
           the
           glory
           of
           God
           ,
           and
           instruction
           of
           them
           that
           are
           astray
           .
        
         
           
             W.
             B.
             
          
        
      
    
     
       
         
         
           AN
           ANSVVER
           TO
           THE
           FORMER
           CHALLENGE
           .
        
         
           TO
           uphold
           the
           Religion
           ,
           which
           at
           this
           day
           is
           maintained
           in
           the
           Church
           of
           Rome
           ,
           and
           to
           discredit
           the
           truth
           which
           we
           professe
           :
           three
           things
           are
           here
           urged
           ,
           by
           one
           who
           hath
           vndertaken
           to
           make
           good
           the
           Papists
           cause
           against
           all
           gainesayers
           .
           The
           first
           concerneth
           the
           originall
           of
           the
           errors
           wherwith
           that
           part
           standeth
           charged
           :
           the
           Author
           and
           time
           whereof
           ,
           he
           requireth
           us
           to
           shew
           .
           The
           other
           two
           respect
           the
           testimonie
           ,
           both
           of
           the
           
             Primitive
             Church
          
           ,
           &
           of
           the
           
             sacred
             Scriptures
          
           :
           which
           ,
           in
           the
           points
           wherein
           we
           varie
           ,
           if
           this
           man
           may
           be
           believed
           ,
           maketh
           wholly
           for
           them
           ,
           and
           against
           us
           .
        
         
           
             First
             then
             would
             he
             faine
             know
             ,
             what
             Bishop
             of
             Rome
             did
             first
             alter
             that
             Religion
             ,
             which
             wee
             commend
             in
             them
             of
             the
             first
          
           400
           
             yeares
             ?
             In
             what
             Popes
             dayes
             was
             the
             true
             Religion
             overthrowne
             in
             Rome
             ?
          
           To
           which
           I
           answere
           ,
           First
           ,
           that
           wee
           doe
           not
           hold
           that
           Rome
           was
           built
           in
           a
           
           day
           ;
           or
           that
           the
           great
           dung-hill
           of
           errors
           ,
           which
           now
           wee
           see
           in
           it
           ,
           was
           raised
           in
           an
           age
           :
           and
           therefore
           it
           is
           a
           
           vaine
           demand
           ,
           to
           require
           from
           us
           the
           name
           of
           anie
           one
           Bishop
           of
           Rome
           ,
           by
           whom
           or
           under
           whom
           this
           Babylonish
           
           confusion
           was
           brought
           in
           .
           Secondly
           ,
           that
           a
           great
           difference
           is
           to
           be
           put
           betwixt
           Heresies
           which
           openly
           oppose
           the
           foundations
           of
           our
           Faith
           ;
           and
           that
           Apostasie
           which
           the
           Spirit
           hath
           evidently
           foretold
           should
           bee
           brought
           in
           by
           such
           as
           
             speake
             lyes
             in
             hypocrisie
          
           .
           (
           1.
           
           Tim.
           4.1
           ,
           2.
           )
           The
           impietie
           of
           the
           one
           is
           so
           notorious
           ,
           that
           at
           the
           verie
           first
           appearance
           it
           is
           manifestly
           discerned
           :
           the
           other
           is
           a
           
             mysterie
             of
             iniquitie
          
           (
           as
           the
           Apostle
           termeth
           it
           ,
           2.
           
           Thes.
           2.7
           .
           )
           
             iniquitas
             ,
             sed
             mystica
             ,
             id
             est
             ,
             pietatis
             nomine
             palliata
             ,
          
           (
           so
           the
           ordinarie
           Glosse
           expoundeth
           the
           place
           )
           
             an
             iniquitie
             indeed
             ,
             but
             mysticall
             ,
             that
             is
             ,
             cloked
             vvith
             the
             name
             of
             pietie
             .
          
           And
           therefore
           they
           who
           kept
           continuall
           watch
           and
           ward
           against
           the
           one
           ,
           might
           sleepe
           while
           the
           seeds
           of
           the
           other
           were
           a
           sowing
           ;
           yea
           peradventure
           might
           at
           unawares
           themselves
           have
           some
           hand
           in
           bringing
           in
           of
           this
           Trojan
           horse
           ,
           commended
           thus
           unto
           them
           under
           the
           name
           of
           Religion
           ,
           
           and
           semblance
           of
           devotion
           .
           Thirdly
           ,
           that
           the
           originall
           of
           errors
           is
           oftentimes
           so
           obscure
           ,
           and
           their
           breede
           so
           base
           ,
           that
           howsoever
           it
           might
           be
           easily
           observed
           by
           such
           as
           lived
           in
           the
           same
           age
           ,
           yet
           no
           wise
           man
           will
           mervaile
           ,
           if
           in
           tract
           of
           time
           the
           beginnings
           of
           manie
           of
           them
           should
           be
           forgotten
           ,
           and
           no
           register
           of
           the
           time
           of
           their
           birth
           found
           extant
           .
           Wee
           a
           reade
           that
           the
           Sadducees
           taught
           ,
           there
           were
           no
           Angels
           :
           is
           any
           man
           able
           to
           declare
           unto
           us
           ,
           under
           what
           high
           Priest
           they
           first
           broached
           this
           error
           ?
           The
           
             Grecians
             ,
             Circassians
             ,
             Georgians
             ,
             Syrians
             ,
             Egyptians
             ,
             Habassines
             ,
             Muscovites
          
           and
           Russians
           ,
           dissent
           at
           this
           day
           from
           the
           Church
           of
           Rome
           in
           many
           particulars
           :
           will
           you
           take
           upon
           you
           to
           shew
           in
           what
           Bishops
           dayes
           these
           severall
           differences
           did
           first
           arise
           ?
           
           When
           the
           point
           hath
           been
           well
           skanned
           ,
           it
           will
           be
           found
           ,
           that
           many
           errors
           have
           crept
           into
           their
           profession
           ,
           the
           time
           of
           the
           entrance
           whereof
           you
           are
           not
           able
           to
           designe
           :
           and
           some
           things
           also
           are
           maintained
           by
           you
           against
           them
           ,
           which
           have
           not
           been
           delivered
           for
           Catholick
           doctrine
           in
           the
           primitive
           times
           ,
           but
           brought
           in
           afterwards
           ,
           your selves
           know
           not
           when
           .
        
         
           Such
           ,
           for
           example
           ,
           is
           that
           sacrilege
           of
           yours
           ,
           whereby
           you
           withhold
           from
           the
           people
           the
           use
           of
           the
           Cuppe
           in
           the
           Lords
           Supper
           ;
           as
           also
           your
           doctrine
           of
           Indulgences
           and
           Purgatorie
           :
           which
           they
           reject
           ,
           and
           you
           defend
           .
           For
           touching
           the
           first
           ,
           b
           
             Gregorius
             de
             Valentia
          
           ,
           one
           of
           your
           principall
           Champions
           ,
           confesseth
           that
           the
           use
           of
           receiving
           the
           Sacrament
           in
           one
           kinde
           ,
           began
           first
           in
           some
           Churches
           ,
           and
           grew
           to
           be
           a
           generall
           custome
           in
           the
           Latin
           Church
           not
           much
           before
           the
           Councell
           of
           Constance
           ,
           in
           which
           at
           last
           (
           to
           wit
           ,
           200
           yeres
           ago
           )
           this
           custome
           was
           made
           a
           law
           .
           But
           if
           you
           put
           the
           question
           to
           him
           ,
           as
           you
           doe
           to
           us
           ,
           What
           Bishop
           of
           Rome
           did
           first
           bring
           in
           this
           custome
           ?
           he
           giveth
           you
           this
           answer
           ,
           that
           it
           
             began
             to
             be
             used
             ,
             not
             by
             the
             decree
             of
             any
             Bishop
             ,
             but
             by
             the
             very
             use
             of
             the
             Churches
             ,
             and
             the
             consent
             of
             the
             faithfull
             .
          
           If
           you
           further
           question
           with
           him
           ,
           
             quando
             primum
             vigere
             coepit
             ea
             consuetudo
             in
             aliquibus
             Ecclesijs
             ?
             When
             first
             did
             that
             custome
             get
             footing
             in
             some
             Churches
             ?
          
           he
           returneth
           you
           for
           answer
           ,
           
             Minimé
             constat
          
           :
           it
           is
           more
           then
           he
           can
           tell
           .
        
         
           The
           like
           doth
           c
           Fisher
           Bishop
           of
           Rochester
           ,
           &
           d
           Cardinall
           Caietan
           give
           us
           to
           understand
           of
           Indulgences
           ;
           that
           no
           certaintie
           can
           be
           had
           ,
           what
           their
           originall
           was
           ,
           or
           by
           whom
           they
           were
           first
           brought
           in
           .
           Fisher
           also
           further
           addeth
           concerning
           Purgatorie
           :
           that
           in
           the
           ancient
           Fathers
           ,
           there
           is
           either
           none
           at
           all
           ,
           or
           very
           rare
           mention
           
           of
           it
           ;
           that
           by
           the
           Grecians
           it
           is
           not
           beleeved
           even
           to
           this
           day
           ;
           that
           the
           Latins
           also
           ,
           
             not
             all
             at
             once
          
           ,
           but
           
             by
             little
             and
             little
          
           received
           it
           :
           and
           that
           ,
           Purgatorie
           being
           so
           lately
           knowen
           ,
           it
           is
           not
           to
           be
           mervailed
           ,
           that
           in
           the
           first
           times
           of
           the
           Church
           there
           was
           no
           use
           of
           Indulgences
           ;
           seeing
           these
           had
           their
           beginning
           ,
           after
           that
           men
           for
           a
           while
           had
           been
           affrighted
           with
           the
           torments
           of
           Purgatorie
           .
           Out
           of
           which
           confession
           of
           the
           adverse
           part
           ,
           you
           
           may
           observe
           :
           1.
           
           What
           little
           reason
           these
           men
           have
           ,
           to
           require
           us
           to
           set
           down
           the
           precise
           time
           wherin
           all
           their
           
             profane
             novelties
          
           were
           first
           brought
           in
           :
           seeing
           that
           this
           
           is
           more
           then
           they
           themselves
           are
           able
           to
           doe
           .
           2.
           
           That
           some
           of
           them
           may
           come
           in
           pedetentim
           (
           as
           Fisher
           acknowledgeth
           Purgatory
           did
           )
           by
           little
           and
           little
           ,
           and
           by
           very
           slow
           steps
           ,
           which
           are
           not
           so
           easie
           to
           be
           discerned
           ,
           
           as
           fooles
           be
           borne
           in
           hand
           they
           are
           .
           3.
           
           That
           it
           is
           a
           fond
           imagination
           ,
           to
           suppose
           that
           all
           such
           changes
           must
           be
           made
           by
           some
           Bishop
           ,
           or
           any
           one
           certaine
           author
           :
           whereas
           it
           is
           confessed
           ,
           that
           some
           may
           come
           in
           by
           the
           tacite
           consent
           of
           manie
           ,
           and
           grow
           after
           into
           a
           generall
           custome
           ,
           the
           beginning
           whereof
           is
           past
           mans
           memorie
           .
        
         
           And
           as
           some
           superstitious
           usages
           may
           draw
           their
           originall
           from
           the
           undiscreet
           devotion
           of
           the
           multitude
           :
           so
           some
           also
           may
           be
           derived
           from
           want
           of
           devotion
           in
           the
           people
           ;
           and
           some
           alterations
           likewise
           must
           be
           attributed
           to
           the
           verie
           change
           of
           time
           it selfe
           .
           Of
           the
           one
           we
           cannot
           give
           a
           fitter
           instance
           ,
           then
           in
           your
           private
           Masse
           ,
           wherein
           the
           Priest
           receiveth
           the
           Sacrament
           alone
           :
           which
           c
           Harding
           fetdheth
           from
           no
           other
           ground
           ,
           then
           
             lacke
             of
             devotion
             of
             the
             peoples
             part
             .
          
           When
           you
           therefore
           can
           tell
           us
           ,
           in
           what
           Popes
           dayes
           the
           people
           fell
           from
           their
           devotion
           ;
           wee
           may
           chance
           tell
           you
           ,
           in
           
           what
           Popes
           dayes
           your
           private
           Masse
           began
           .
           An
           experiment
           of
           the
           other
           wee
           may
           see
           in
           the
           use
           of
           the
           Latin
           Service
           ,
           in
           the
           Churches
           of
           
             Italy
             ,
             France
          
           ,
           and
           Spaine
           .
           For
           if
           wee
           be
           questioned
           ,
           When
           that
           use
           first
           beganne
           there
           ?
           and
           further
           demanded
           ,
           f
           Whether
           the
           language
           formerly
           used
           in
           their
           Liturgie
           ,
           was
           changed
           upon
           a
           suddaine
           ?
           our
           answer
           must
           be
           ,
           That
           Latin
           Service
           was
           used
           in
           those
           countries
           from
           the
           beginning
           :
           but
           that
           the
           Latin
           tongue
           at
           that
           time
           was
           commonly
           understood
           of
           all
           ,
           which
           afterward
           by
           little
           and
           little
           degenerated
           into
           those
           vulgar
           languages
           which
           now
           are
           used
           .
           When
           you
           therefore
           shall
           be
           pleased
           to
           certifie
           us
           ,
           in
           what
           Popes
           dayes
           the
           Latin
           tongue
           was
           changed
           into
           the
           
             Italian
             ,
             French
          
           ,
           and
           Spanish
           (
           which
           we
           pray
           you
           doe
           for
           our
           learning
           :
           )
           wee
           will
           then
           give
           you
           to
           understand
           ,
           that
           from
           that
           time
           forward
           the
           language
           ,
           not
           of
           the
           Service
           ,
           but
           of
           the
           people
           ,
           was
           altered
           .
           
             Nec
             enim
             lingua
             vulgaris
             populo
             subtracta
             est
             ,
             sed
             populus
             ab
             eà
             recessit
          
           (
           saith
           g
           
             Erasmus
             :
             )
             The
             vulgar
             tongue
             vvas
             not
             taken
             away
             from
             the
             people
             ;
             but
             the
             people
             departed
             from
             it
             .
          
        
         
           If
           this
           which
           I
           have
           said
           ,
           will
           not
           satisfie
           you
           ;
           I
           would
           wish
           you
           call
           unto
           your
           remembrance
           ,
           the
           answer
           which
           Arnobius
           sometimes
           gave
           to
           a
           foolish
           question
           ,
           propounded
           by
           the
           enimies
           of
           the
           Christian
           faith
           :
           h
           
             Nec
             si
             nequivero
             causas
             vobis
             exponere
             ,
             cur
             aliquid
             fiat
             illo
             ,
             vel
             hoc
             modo
             ,
             continuo
             sequitur
             ,
             ut
             infecta
             fiant
             ,
             quae
             facta
             sunt
             .
          
           And
           consider
           ,
           whether
           I
           may
           not
           returne
           the
           like
           answer
           unto
           you
           .
           
             If
             I
             be
             not
             able
             to
             declare
             unto
             you
             ,
          
           by
           what
           Bishop
           of
           Rome
           ,
           and
           in
           what
           Popes
           daies
           ,
           the
           simplicitie
           of
           the
           ancient
           faith
           was
           first
           corrupted
           ;
           
             it
             will
             not
             presently
             follow
             ,
             that
             vvhat
             vvas
             done
             ,
             must
             needs
             by
             undone
             .
          
           Or
           rather
           ,
           if
           you
           please
           ,
           call
           to
           mind
           the
           Parable
           in
           the
           Gospel
           ,
           where
           i
           
             the
             kingdome
             
             of
             heaven
             is
             likened
             unto
             a
             man
             ,
             vvhich
             sowed
             good
             seede
             in
             his
             field
             ;
             but
             vvhile
             men
             slept
             ,
             his
             enemy
             came
             and
             sowed
             Tares
             among
             the
             Wheat
             ,
             and
             went
             his
             vvay
             .
          
           These
           that
           slept
           ,
           tooke
           no
           notice
           ,
           when
           or
           by
           whom
           the
           Tares
           were
           scattered
           among
           the
           Wheat
           ;
           neither
           at
           the
           first
           rising
           ,
           did
           they
           discerne
           betwixt
           the
           one
           and
           the
           other
           ,
           though
           they
           were
           awake
           .
           But
           k
           
             vvhen
             the
             blade
             vvas
             sprung
             up
             ,
             and
             brought
             forth
             fruit
             ,
             then
             appeared
             the
             Tares
             :
          
           and
           then
           they
           put
           the
           question
           unto
           their
           Master
           ;
           
             Sir
             ,
             didst
             not
             thou
             sow
             good
             seed
             in
             thy
             field
             ?
             from
             whence
             then
             hath
             it
             tares
             ?
          
           Their
           Master
           indeed
           telleth
           them
           ,
           it
           was
           
             the
             enemies
          
           doing
           :
           but
           you
           could
           tell
           them
           otherwise
           ,
           and
           come
           upon
           them
           thus
           .
           
             You
             yourselves
             graunt
             ,
             that
             the
             seed
             which
             was
             first
             sowen
             in
             this
             field
             ,
             was
             good
             seed
             ,
             and
             such
             as
             was
             put
             there
             by
             your
             Master
             himselfe
             .
             If
             this
             which
             you
             call
             Tares
             ,
             be
             no
             good
             graine
             ,
             and
             hath
             sprung
             from
             some
             other
             seed
             then
             that
             which
             was
             sowen
             here
             at
             first
             :
             I
             would
             faine
             knowe
             that
             mans
             name
             ,
             who
             was
             the
             sower
             of
             it
             ;
             and
             likewise
             the
             time
             in
             which
             it
             was
             sowen
             .
             Now
             you
             being
             not
             able
             to
             shew
             either
             the
             one
             ,
             or
             the
             other
             :
             it
             must
             needes
             be
             ,
             that
             your
             eyes
             here
             deceive
             you
             ;
             or
             if
             these
             be
             tares
             ,
             they
             are
             of
             no
             enemies
             ,
             but
             of
             your
             Masters
             owne
             sowing
             .
          
        
         
           To
           let
           passe
           the
           slumbrings
           of
           former
           times
           ,
           wee
           could
           tell
           you
           of
           an
           age
           ,
           wherein
           men
           not
           only
           slept
           ,
           but
           also
           snorted
           :
           it
           was
           (
           if
           you
           know
           it
           not
           )
           the
           tenth
           from
           Christ
           ,
           the
           next
           neighbour
           to
           that
           wherein
           l
           Hell
           broke
           loose
           .
           That
           m
           
             Vnhappie
             age
          
           (
           as
           Genebrard
           ,
           and
           other
           of
           your
           owne
           Writers
           terme
           it
           ,
           )
           
             exhausted
             both
             of
             men
             of
             account
             for
             vvit
             and
             learning
             ,
             and
             of
             vvorthy
             
             Princes
             and
             Bishops
             :
          
           In
           which
           there
           were
           n
           
             no
             famous
             Writers
             ,
             nor
             Councells
          
           ;
           then
           which
           (
           if
           wee
           will
           credite
           Bellarmine
           )
           there
           was
           never
           age
           o
           
             more
             unlearned
             and
             unhappy
          
           .
           If
           I
           bee
           not
           able
           to
           discover
           what
           feates
           the
           Divell
           wrought
           in
           that
           time
           of
           darkenesse
           ,
           wherin
           men
           were
           not
           so
           vigilant
           in
           marking
           his
           conveyances
           ;
           and
           such
           as
           might
           see
           somewhat
           ,
           were
           not
           so
           forward
           in
           writing
           bookes
           of
           their
           Observations
           :
           must
           the
           infelicitie
           of
           that
           age
           ,
           wherein
           there
           was
           little
           learning
           ,
           and
           lesse
           writing
           ,
           yea
           ,
           which
           
             for
             want
             of
             Writers
          
           (
           as
           Cardinal
           p
           Baronius
           acknowledgeth
           )
           
             hath
             been
             usually
             named
             the
             Obscure
             age
          
           ;
           must
           this
           (
           I
           say
           )
           inforce
           me
           to
           yeeld
           ,
           that
           the
           Divell
           brought
           in
           no
           tares
           all
           that
           while
           ,
           but
           let
           slip
           the
           opportunitie
           of
           so
           darke
           a
           night
           ,
           and
           slept
           himselfe
           for
           company
           ?
           There
           are
           other
           meanes
           left
           unto
           us
           ,
           whereby
           we
           may
           discerne
           the
           Tares
           brought
           in
           by
           the
           instruments
           of
           Satan
           ;
           from
           the
           good
           seed
           which
           was
           sowen
           by
           the
           Apostles
           of
           Christ
           ;
           beside
           this
           observation
           of
           times
           and
           seasons
           ,
           which
           will
           often
           faile
           vs.
           
             Ipsa
             doctrina
             eorum
          
           (
           saith
           q
           
             Tertullian
             )
             cum
             Apostolicâ
             comparata
             ,
             ex
             diversitate
             &
             contrarietate
             suâ
             pronuntiabit
             ,
             neque
             Apostoti
             alicujus
             auctoris
             esse
             ,
             neque
             Apostolici
             .
             Their
             very
             doctrine
             it selfe
             ,
             being
             compared
             with
             the
             Apostolick
             ,
             by
             the
             diversitie
             and
             contrariety
             thereof
             ,
             will
             pronounce
             ,
             that
             it
             had
             for
             author
             ,
             neyther
             any
             Apostle
             ,
             nor
             any
             man
             Apostolicall
             .
          
           For
           there
           cannot
           be
           a
           better
           prescription
           against
           Hereticall
           novelties
           ,
           then
           that
           which
           our
           Saviour
           Christ
           useth
           against
           the
           Pharisees
           ;
           r
           
             From
             the
             beginning
             it
             vvas
             not
             so
             :
          
           nor
           a
           better
           preservative
           against
           the
           infection
           of
           seducers
           that
           are
           
             crept
             in
             unawares
          
           ,
           then
           that
           which
           is
           prescribed
           by
           the
           Apostle
           s
           
             Iude
             ;
             earnestly
             to
             contend
             for
             the
             faith
             vvhich
             vvas
             once
             delivered
             unto
             the
             Saints
             .
          
        
         
         
           Now
           to
           the
           end
           we
           t
           might
           know
           the
           certaintie
           of
           those
           things
           ,
           wherein
           the
           Saints
           were
           at
           the
           first
           instructed
           ;
           God
           hath
           provided
           ,
           that
           the
           memoriall
           thereof
           should
           be
           recorded
           in
           his
           owne
           Booke
           ,
           that
           it
           might
           remaine
           u
           
             for
             the
             time
             to
             come
             ,
             for
             ever
             and
             ever
             .
          
           He
           then
           who
           out
           of
           that
           Booke
           is
           able
           to
           demonstrate
           ,
           that
           the
           doctrine
           or
           practice
           now
           prevailing
           ,
           swarveth
           from
           that
           which
           was
           at
           first
           established
           in
           the
           Church
           by
           the
           Apostles
           of
           Christ
           ;
           doth
           as
           strongly
           prove
           ,
           that
           a
           change
           hath
           beene
           made
           in
           the
           middle
           times
           ,
           as
           if
           hee
           were
           able
           to
           nominate
           the
           place
           where
           ,
           the
           time
           when
           ,
           and
           the
           person
           by
           whom
           any
           such
           corruption
           was
           first
           brought
           in
           .
           In
           the
           Apostles
           dayes
           ,
           when
           a
           man
           had
           examined
           himselfe
           ,
           hee
           was
           admitted
           unto
           the
           Lords
           Table
           ,
           there
           to
           
             eate
             of
             that
             bread
             ,
             and
             drinke
             of
             that
             cup
          
           :
           as
           appeareth
           plainly
           ,
           
             1.
             
             Cor.
             11.28
          
           .
           In
           the
           Church
           of
           Rome
           at
           this
           day
           ,
           the
           people
           are
           indeed
           permitted
           to
           eate
           of
           the
           bread
           (
           if
           bread
           they
           may
           call
           it
           )
           but
           not
           allowed
           to
           drinke
           of
           the
           cup.
           Must
           all
           of
           us
           now
           shut
           our
           eyes
           ,
           and
           sing
           ,
           *
           
             Sicut
             erat
             in
             principio
             ,
             &
             nunc
             :
          
           unlesse
           we
           be
           able
           to
           tell
           by
           whom
           ,
           and
           when
           this
           first
           institution
           was
           altered
           ?
           By
           S.
           Pauls
           order
           ,
           who
           would
           have
           all
           things
           done
           to
           edification
           ,
           Christians
           should
           pray
           with
           understanding
           ,
           and
           not
           in
           an
           unknowne
           language
           :
           as
           may
           be
           seene
           in
           the
           fourteenth
           chapter
           of
           the
           same
           Epistle
           to
           the
           Corinthians
           .
           The
           case
           is
           now
           so
           altered
           ,
           that
           the
           bringing
           in
           of
           a
           tongue
           not
           understood
           (
           which
           hindred
           the
           edifying
           of
           Babel
           it selfe
           ,
           and
           scattered
           the
           builders
           thereof
           )
           is
           accounted
           a
           good
           meanes
           to
           further
           the
           edifying
           of
           your
           Babel
           ,
           and
           to
           x
           hold
           her
           followers
           together
           .
           Is
           not
           this
           then
           a
           good
           ground
           to
           resolve
           a
           mans
           judgement
           ,
           that
           things
           are
           not
           now
           kept
           in
           that
           order
           ,
           wherin
           they
           were
           set
           at
           first
           
           by
           the
           Apostles
           :
           although
           he
           be
           not
           able
           to
           point
           unto
           the
           first
           author
           of
           the
           disorder
           ?
        
         
           And
           as
           wee
           may
           thus
           discover
           innovations
           ,
           by
           having
           recourse
           unto
           the
           first
           and
           best
           times
           :
           so
           may
           wee
           doe
           the
           like
           ,
           by
           comparing
           the
           state
           of
           things
           present
           with
           the
           middle
           times
           of
           the
           Church
           .
           Thus
           I
           finde
           by
           the
           constant
           and
           approved
           practice
           of
           the
           auncient
           Church
           ;
           that
           all
           sorts
           of
           people
           ,
           men
           ,
           women
           ,
           and
           children
           ,
           had
           free
           libertic
           to
           reade
           the
           holy
           Scriptures
           .
           I
           finde
           now
           the
           contrary
           among
           the
           Papists
           :
           and
           shall
           I
           say
           for
           all
           this
           ,
           that
           they
           have
           not
           removed
           the
           bounds
           which
           were
           set
           by
           the
           Fathers
           ,
           because
           perhaps
           I
           cannot
           name
           the
           Pope
           ,
           that
           ventured
           to
           make
           the
           first
           inclosure
           of
           these
           commons
           of
           Gods
           people
           ?
           I
           heare
           S.
           y
           Hier●me
           say
           :
           
             Iudith
             ,
             &
             Tobiae
             ,
             &
             Macchabaeorum
             libros
             legit
             quidem
             Ecclesia
             ,
             sed
             eos
             inter
             Canonicas
             Scripturas
             non
             recipit
             .
             The
             Church
             doth
             reade
             indeed
             the
             books
             of
             Iudith
             ,
             and
             Toby
             ,
             and
             the
             Macchabees
             ;
             but
             doth
             not
             receive
             them
             for
             Canonicall
             Scripture
             .
          
           I
           see
           that
           at
           this
           day
           ,
           the
           Church
           of
           Rome
           receiveth
           them
           for
           such
           .
           May
           not
           I
           then
           conclude
           ,
           that
           betwixt
           S.
           Hieromes
           time
           and
           ours
           ,
           there
           hath
           beene
           a
           change
           ;
           and
           that
           the
           Church
           of
           Rome
           now
           ,
           is
           not
           of
           the
           same
           judgement
           with
           the
           Church
           of
           God
           the●
           :
           howsoever
           I
           cannot
           precisely
           lay
           downe
           the
           time
           ,
           wherein
           shee
           first
           thought
           her selfe
           to
           be
           wiser
           herein
           then
           her
           Forefathers
           ?
        
         
           But
           here
           our
           Adversary
           closeth
           with
           us
           ,
           and
           layeth
           downe
           a
           number
           of
           points
           ,
           held
           by
           them
           ,
           and
           denied
           by
           us
           :
           which
           he
           undertaketh
           to
           make
           good
           ,
           as
           well
           by
           the
           
             expresse
             testimonies
             of
             the
             Fathers
          
           of
           the
           Primitive
           Church
           of
           Rome
           ;
           as
           also
           by
           
             good
             and
             certaine
             grounds
             out
             of
             the
             sacred
             Scriptures
             ,
             if
             the
             Fathers
             authoritie
             will
             not
             suffice
             .
          
           Where
           if
           hee
           would
           change
           his
           order
           ,
           and
           
           give
           the
           
             sacred
             Scriptures
          
           the
           precedency
           ;
           hee
           should
           therein
           do
           more
           right
           to
           God
           the
           author
           of
           them
           ,
           who
           well
           deserveth
           to
           have
           audience
           in
           the
           first
           place
           :
           and
           withall
           ease
           both
           himselfe
           and
           us
           of
           a
           needlesse
           labour
           ,
           in
           seeking
           any
           further
           authority
           to
           compose
           our
           differences
           .
           For
           if
           he
           can
           produce
           (
           as
           he
           beareth
           us
           in
           hand
           he
           can
           )
           
             good
             and
             certaine
             grounds
             o●t
             of
             the
             sacred
             Scriptures
             ,
          
           for
           the
           points
           in
           controversie
           ,
           the
           matter
           is
           at
           an
           end
           :
           he
           that
           will
           not
           rest
           satisfied
           with
           such
           evidences
           as
           these
           ,
           may
           (
           if
           he
           please
           )
           travaile
           further
           ,
           and
           speed
           worse
           .
           Therefore
           as
           S.
           
           Augustine
           heretofore
           provoked
           the
           Donatists
           ,
           so
           provoke
           I
           him
           :
           
             Auferantur
             chartae
             humanae
             ,
             sonent
             voces
             divinae
             :
             ede
             mihi
             unam
             Scripturae
             vocem
             pro
             parte
             Donati
             .
             Let
             humane
             vvritings
             be
             removed
             ,
             let
             Gods
             voyce
             sound
             :
             bring
             mee
             on●e
             voyce
             of
             the
             Scripture
             for
             the
             part
             of
             Donatus
             .
          
           Produce
           but
           one
           cleere
           testimony
           of
           the
           sacred
           Scripture
           ,
           for
           the
           Popes
           part
           ,
           and
           it
           shall
           suffice
           :
           alledge
           what
           authority
           you
           list
           ,
           without
           Scripture
           ,
           and
           it
           cannot
           suffice
           .
           Wee
           reverence
           indeed
           the
           ancient
           Fathers
           ,
           as
           it
           is
           fit
           we
           should
           ;
           and
           hold
           it
           our
           duety
           to
           
             rise
             up
             before
             the
             hoare
             head
             ,
             and
             to
             honour
             the
             person
             of
             the
             aged
             :
          
           
           but
           still
           with
           reservation
           of
           the
           respect
           we
           owe
           to
           their
           Father
           and
           ours
           ,
           that
           
             Ancient
             of
             dayes
          
           ,
           
           
             the
             hayre
             of
             vvhose
             head
             is
             like
             the
             pure
             vvooll
             .
          
           We
           may
           not
           forget
           the
           lesson
           ,
           which
           our
           great
           Master
           hath
           taught
           us
           :
           a
           
             Call
             no
             man
             your
             Father
             upon
             the
             earth
             ;
             for
             one
             is
             your
             Father
             which
             is
             in
             heaven
             .
          
           Him
           therefore
           alone
           doe
           wee
           acknowledge
           for
           the
           Father
           of
           our
           Faith
           :
           no
           other
           Father
           doe
           we
           know
           ;
           upon
           whose
           bare
           credite
           we
           may
           ground
           our
           consciences
           ,
           in
           things
           that
           are
           to
           be
           beleeved
           .
        
         
           And
           this
           wee
           say
           ,
           not
           as
           if
           wee
           feared
           that
           these
           men
           were
           able
           to
           produce
           better
           proofes
           out
           of
           the
           writings
           
           of
           the
           Fathers
           ,
           for
           the
           part
           of
           the
           Pope
           ,
           then
           we
           can
           do
           for
           the
           Catholick
           cause
           (
           when
           we
           come
           to
           joine
           in
           the
           particulars
           ,
           they
           shall
           finde
           it
           otherwise
           :
           )
           but
           partly
           to
           bring
           the
           matter
           unto
           a
           shorter
           triall
           ,
           partly
           to
           give
           the
           word
           of
           God
           his
           due
           ,
           and
           to
           declare
           what
           that
           rocke
           is
           upon
           which
           alone
           we
           build
           our
           faith
           ,
           
           even
           
             the
             foundation
             of
             the
             Apostles
             and
             Prophets
          
           ;
           from
           which
           no
           sleight
           that
           they
           can
           devise
           ,
           shall
           ever
           draw
           us
           .
        
         
           The
           same
           course
           did
           S.
           Augustine
           take
           with
           the
           Pelagians
           :
           against
           whom
           he
           wanted
           not
           the
           authority
           of
           the
           Fathers
           of
           the
           Church
           .
           b
           
             Which
             if
             I
             vvould
             collect
          
           (
           saith
           he
           )
           
             and
             use
             their
             testimonies
             ,
             it
             would
             be
             too
             long
             a
             worke
             ,
             and
             I
             might
             peradventure
             seeme
             to
             haue
             lesse
             confidence
             then
             I
             ought
             in
             the
             Canonicall
             authorities
             ,
             from
             which
             we
             ought
             not
             to
             be
             withdrawen
             .
          
           Yet
           was
           the
           Pelagian
           Heresie
           then
           but
           newly
           budded
           :
           which
           is
           the
           time
           wherein
           the
           pressing
           of
           the
           Fathers
           testimonies
           is
           thought
           to
           be
           best
           in
           season
           .
           With
           how
           much
           better
           warrant
           may
           we
           follow
           this
           president
           ,
           having
           to
           deale
           with
           such
           as
           have
           had
           time
           and
           leisure
           enough
           to
           falsifie
           the
           Fathers
           writings
           ,
           and
           to
           
             teach
             them
             the
             learning
             and
             the
             tongue
             of
             the
             Chaldeans
             ?
          
           The
           method
           of
           confuting
           heresies
           by
           the
           consent
           of
           holy
           Fathers
           ,
           is
           by
           none
           commended
           more
           then
           by
           
             Vincentius
             Lirinensis
          
           who
           is
           carefull
           notwithstanding
           ,
           herein
           to
           give
           us
           this
           caveat
           .
           c
           
             But
             neither
             alwayes
             ,
             nor
             all
             kindes
             of
             heresies
             are
             to
             be
             impugned
             after
             this
             manner
             ,
             but
             such
             only
             as
             are
             new
             ,
             and
             lately
             sprung
             :
             namely
             ,
             when
             they
             doe
             first
             arise
             ,
             while
             by
             the
             straitnesse
             of
             the
             time
             it selfe
             they
             be
             hindred
             from
             falsifying
             the
             rules
             of
             the
             ancient
             faith
             ;
             and
             before
             
             the
             time
             that
             ,
             their
             poyson
             spreading
             farther
             ,
             they
             attempt
             to
             corrupt
             the
             writings
             of
             the
             ancient
             .
             But
             farre-spred
             and
             inveterate
             heresies
             are
             not
             to
             bee
             dealt
             vvithall
             this
             way
             ;
             for
             as
             much
             as
             by
             long
             continuance
             of
             time
             ,
             a
             long
             occasion
             hath
             lyen
             open
             unto
             them
             to
             steale
             away
             the
             truth
             .
          
           The
           heresies
           with
           which
           wee
           have
           to
           deale
           ,
           have
           spred
           so
           farre
           ,
           and
           continued
           so
           long
           ,
           that
           the
           defenders
           of
           them
           are
           bold
           to
           make
           Vniversality
           and
           Duration
           the
           speciall
           markes
           of
           their
           Church
           :
           they
           had
           opportunity
           enough
           of
           time
           and
           place
           ,
           to
           put
           in
           ure
           all
           deceiveablenesse
           of
           unrighteousnesse
           ;
           neither
           will
           they
           have
           it
           to
           say
           ,
           that
           in
           coyning
           and
           clipping
           ,
           and
           washing
           the
           monuments
           of
           Antiquitie
           ,
           they
           have
           beene
           wanting
           to
           themselves
           .
        
         
           Before
           the
           Councell
           of
           Nice
           (
           as
           hath
           beene
           observed
           by
           d
           one
           ,
           who
           sometime
           was
           Pope
           himselfe
           )
           little
           respect
           ,
           to
           speake
           of
           ,
           was
           had
           to
           the
           Church
           of
           Rome
           .
           If
           this
           may
           be
           thought
           to
           prejudice
           the
           dignity
           of
           that
           Church
           ,
           which
           would
           be
           held
           ,
           to
           have
           sate
           as
           Queene
           among
           the
           Nations
           ,
           from
           the
           very
           beginning
           of
           Christianity
           :
           you
           shall
           have
           a
           craftie
           merchant
           (
           
             Isidorus
             Mercator
          
           ,
           I
           trow
           ,
           they
           call
           him
           )
           that
           will
           helpe
           the
           matter
           ,
           by
           counterfeiting
           Decretall
           Epistles
           in
           the
           name
           of
           the
           primitive
           Bishops
           of
           Rome
           ,
           and
           bringing
           in
           thirty
           of
           them
           in
           a
           row
           ,
           as
           so
           many
           Knights
           of
           the
           Poste
           ,
           to
           beare
           witnesse
           of
           that
           great
           authority
           ,
           which
           the
           Church
           of
           Rome
           enjoyed
           before
           the
           Nicene
           Fathers
           were
           assembled
           .
           If
           the
           Nicene
           Fathers
           have
           not
           amplified
           the
           bounds
           of
           her
           jurisdiction
           ,
           in
           so
           large
           a
           maner
           as
           shee
           desired
           :
           shee
           hath
           had
           her
           well-willers
           ,
           that
           have
           supplied
           the
           Councels
           negligence
           in
           that
           behalfe
           ,
           and
           made
           Canons
           for
           the
           purpose
           ,
           in
           the
           name
           of
           the
           good
           Fathers
           ,
           that
           never
           dreamed
           of
           such
           a
           businesse
           .
           
           If
           the
           power
           of
           judging
           all
           others
           will
           not
           content
           the
           Pope
           ,
           unlesse
           he
           himselfe
           may
           be
           exempted
           from
           being
           judged
           by
           any
           other
           :
           another
           e
           Councell
           ,
           as
           ancient
           at
           least
           as
           that
           of
           Nice
           ,
           shall
           be
           suborned
           ,
           wherein
           it
           shall
           be
           concluded
           ,
           by
           the
           consent
           of
           284
           imaginarie
           Bishops
           ,
           that
           
             No
             man
             may
             judge
             the
             first
             seat
             .
          
           and
           for
           fayling
           ,
           in
           an
           elder
           f
           Councell
           then
           that
           ,
           consisting
           of
           300
           buckram
           Bishops
           of
           the
           very
           selfe
           same
           making
           ,
           the
           like
           note
           shall
           be
           sung
           :
           
             quoniam
             prima
             sedes
             non
             judicabitur
             à
             quoquam
             ;
             The
             first
             seat
             must
             not
             be
             judged
             by
             any
             man.
          
           Lastly
           ,
           if
           the
           Pope
           do
           not
           thinke
           that
           the
           fulnesse
           of
           spirituall
           power
           is
           sufficient
           for
           his
           greatnesse
           ,
           unlesse
           hee
           may
           be
           also
           Lord
           paramount
           in
           temporalibus
           :
           hee
           hath
           his
           followers
           ready
           at
           hand
           ,
           to
           frame
           a
           faire
           donation
           ,
           in
           the
           name
           of
           Constantine
           the
           Emperour
           ,
           whereby
           his
           Holinesse
           shall
           be
           estated
           ,
           not
           only
           in
           the
           Citie
           of
           Rome
           ,
           but
           also
           in
           the
           seigniory
           of
           the
           whole
           West
           .
           It
           would
           require
           a
           Volume
           ,
           to
           rehearse
           the
           names
           of
           those
           severall
           Tractates
           ,
           which
           have
           beene
           basely
           bred
           in
           the
           former
           dayes
           of
           darknesse
           ,
           and
           fathered
           upon
           the
           ancient
           Doctors
           of
           the
           Church
           ,
           who
           ,
           if
           they
           were
           now
           alive
           ,
           would
           be
           deposed
           that
           they
           were
           never
           privie
           to
           their
           begetting
           .
        
         
           Neither
           hath
           this
           corrupting
           humour
           stayed
           it selfe
           in
           forging
           of
           whole
           Councels
           ,
           and
           intire
           Treatises
           of
           the
           ancient
           writers
           :
           but
           hath
           ,
           like
           a
           canker
           ,
           fretted
           away
           diverse
           of
           their
           sound
           parts
           ,
           and
           so
           altered
           their
           complexions
           ,
           that
           they
           appear
           not
           to
           be
           the
           same
           men
           they
           were
           .
           To
           instance
           in
           the
           great
           question
           of
           Transubstantiation
           :
           we
           were
           wont
           to
           reade
           in
           the
           books
           attributed
           unto
           S.
           
             Ambrose
             ,
             De
             Sacramentis
             ,
             libr.
             4.
             cap.
             4.
             
             Si
             ergo
             tanta
             vis
             est
             in
             sermone
             Domini
             Iesu
             ,
             ut
             inciperent
             esse
             quae
             non
             erant
             :
             quanto
             magis
             operatorius
             est
             ,
             ut
             sint
             
             quae
             erant
             ,
             &
             in
             aliud
             commutentur
             ?
             If
             therefore
             there
             be
             so
             great
             force
             in
             the
             speech
             of
             our
             Lord
             Iesus
             ,
             that
             the
             things
             which
             were
             not
             begun
             to
             bee
          
           (
           namely
           at
           the
           first
           creation
           :
           )
           
             how
             much
             more
             is
             the
             same
             powerfull
             to
             make
             ,
             that
          
           things
           may
           still
           
             be
             that
             which
             they
             were
             ,
             and
          
           yet
           
             be
             changed
             into
             another
             thing
          
           ?
           It
           is
           not
           unknowne
           ,
           how
           much
           those
           words
           ,
           
             ut
             sint
             quae
             erant
          
           ,
           have
           troubled
           their
           braines
           ,
           who
           maintaine
           ,
           that
           after
           the
           words
           of
           consecration
           ,
           the
           elements
           of
           bread
           and
           wine
           
             be
             not
             that
             thing
             which
             they
             were
             :
          
           and
           what
           devises
           they
           have
           found
           ,
           to
           make
           the
           bread
           and
           wine
           in
           the
           Sacrament
           to
           be
           like
           unto
           the
           Beast
           in
           the
           Revelation
           ,
           g
           
             that
             was
             ,
             and
             is
             not
             ,
             and
             yet
             is
             .
          
           But
           that
           Gordian
           knot
           ,
           which
           they
           with
           their
           skill
           could
           not
           so
           readily
           untye
           ,
           their
           masters
           at
           Rome
           (
           Alexander-like
           )
           have
           now
           cut
           asunder
           ;
           paring
           cleane
           away
           in
           their
           Romane
           Edition
           (
           which
           is
           also
           followed
           in
           that
           set
           out
           at
           Paris
           ,
           
             Anno
             1603.
          
           )
           those
           words
           that
           so
           much
           troubled
           them
           ,
           and
           letting
           the
           rest
           run
           smoothly
           after
           this
           maner
           :
           
             quanto
             magis
             operatorius
             est
             ,
             ut
             quae
             erant
             ,
             in
             aliud
             cōmutentur
             ?
             how
             much
             more
             is
          
           the
           speech
           of
           our
           Lord
           
             powerfull
             to
             make
             ,
             that
             those
             things
             which
             were
             ,
             should
             be
             changed
             into
             another
             thing
             ?
          
        
         
           The
           author
           of
           the
           imperfect
           work
           upon
           
             Matthew
             ,
             homil
             .
             11.
          
           writeth
           thus
           :
           
             Si
             ergo
             haec
             vasa
             sanctificata
             ad
             privatos
             usus
             transferre
             sic
             periculosum
             est
             ,
             in
             quibus
             non
             est
             verum
             corpus
             Christi
             ,
             sed
             mysterium
             corporis
             ejus
             continetur
             :
             quanto
             magis
             vasa
             corporis
             nostri
             ,
             quae
             sibi
             Deus
             ad
             habitaculum
             praeparavit
             ,
             non
             debemus
             locum
             dare
             Diabolo
             agendi
             in
             eis
             quod
             vult
             ?
             If
             therefore
             it
             be
             so
             dangerous
             a
             matter
             ,
             to
             transferre
             unto
             private
             uses
             those
             holy
             vessels
             ,
             in
             which
             the
             true
             body
             of
             Christ
             is
             not
             ,
             but
             the
             mysterie
             of
             his
             body
             is
             contained
             :
             how
             much
             more
             for
             the
             vessels
             of
             our
             body
             ,
             which
             God
             hath
             prepared
             for
             himselfe
             to
             dwell
             in
             ,
             
             ought
             not
             wee
             to
             give
             way
             unto
             the
             Divell
             ,
             to
             doe
             in
             them
             what
             he
             pleaseth
             ?
          
           Those
           words
           
             (
             in
             quibus
             non
             est
             verum
             corpus
             Christi
             ,
             sed
             mysterium
             corporis
             ejus
             continetur
             :
             in
             which
             the
             true
             body
             of
             Christ
             is
             not
             ,
             but
             the
             mysterie
             of
             his
             body
             is
             contained
             )
          
           did
           threaten
           to
           cut
           the
           very
           throat
           of
           the
           Papists
           
             real
             presence
          
           ;
           and
           therefore
           in
           good
           policie
           they
           thought
           it
           fit
           to
           cut
           their
           throat
           first
           ,
           for
           doing
           any
           further
           hurt
           .
           Whereupon
           ,
           in
           the
           Editions
           of
           this
           Worke
           printed
           at
           Antwerpe
           ,
           
             apud
             Ioannem
             Steelsium
             ,
             anno
             1537
             :
          
           at
           Paris
           ,
           
             apud
             Ioannem
             Roigny
             ,
             anno
             1543
             :
          
           and
           at
           Paris
           again
           ,
           
             apud
             Audoenum
             Parvum
             ,
             anno
             1557.
          
           not
           one
           syllable
           of
           them
           is
           to
           be
           seene
           ;
           though
           extant
           in
           the
           ancienter
           editions
           ,
           one
           whereof
           is
           as
           olde
           as
           the
           yere
           1487.
           
           And
           to
           the
           same
           purpose
           ,
           in
           the
           19
           Homily
           ,
           in
           stead
           of
           
             Sacrificium
             panis
             &
             vini
             ,
             the
             sacrifice
             of
             bread
             and
             vvine
             ,
          
           (
           which
           we
           find
           in
           the
           old
           impressions
           )
           these
           latter
           editions
           have
           chopt
           in
           ,
           
             Sacrificium
             corporis
             &
             sanguinis
             Christi
             ,
             the
             sacrifice
             of
             the
             body
             and
             blood
             of
             Christ.
             
          
        
         
           In
           the
           yeare
           1608.
           there
           were
           published
           at
           Paris
           certaine
           workes
           of
           Fulbertus
           Bishop
           of
           Chartres
           ,
           *
           
             pertayning
             as
             well
             to
             the
             refuting
             of
             the
             heresies
             of
             this
             time
             ,
          
           (
           for
           so
           saith
           the
           inscription
           )
           
             as
             to
             the
             cleering
             of
             the
             History
             of
             the
             French.
          
           Among
           those
           things
           that
           appertaine
           to
           the
           confutation
           of
           the
           Heresies
           of
           this
           time
           ,
           there
           is
           one
           especially
           ,
           
             fol.
             168.
          
           laid
           downe
           in
           these
           words
           .
           
             Nisi
             manducaveritis
             ,
             inquit
             ,
             carnem
             filij
             hominis
             ,
             &
             sanguinem
             biberitis
             ,
             non
             habebitis
             vitam
             in
             vobis
             .
             Facinus
             vel
             flagitium
             videtur
             jubere
             .
             Figura
             ergo
             est
             ,
             dicet
             haereticus
             ,
             praecipiens
             Passioni
             Domini
             esse
             cōmunicandum
             tantùm
             ,
             &
             suaviter
             atque
             utiliter
             recondendum
             in
             memoria
             ,
             quòd
             pro
             nobis
             caro
             ejus
             crucifixa
             &
             vulnerata
             sit
             .
             Vnlesse
          
           (
           saith
           Christ
           )
           
             ye
             eate
             the
             flesh
             of
             the
             Sonne
             of
             man
             ,
             and
             drinke
             his
             blood
             ,
             yee
             shall
             not
             haue
             life
             in
             you
             .
             He
             seemeth
             
             to
             command
             an
             outrage
             or
             wickednesse
             .
             It
             is
             therefore
             a
             figure
             ,
             will
             the
             hereticke
             say
             ,
             requiring
             us
             only
             to
             communicate
             with
             the
             Lords
             Passion
             ,
             and
             sweetly
             and
             profitably
             to
             lay
             up
             in
             our
             memory
             ,
             that
             his
             flesh
             was
             crucified
             and
             wounded
             for
             us
             .
          
           He
           that
           put
           in
           those
           words
           ,
           (
           
             dicet
             haereticus
          
           )
           thought
           hee
           had
           notably
           met
           with
           the
           heretickes
           of
           this
           time
           :
           but
           was
           not
           aware
           that
           thereby
           he
           made
           S.
           Augustine
           an
           Hereticke
           for
           company
           .
           For
           the
           Hereticke
           that
           speaketh
           thus
           ,
           is
           even
           S.
           Augustine
           himselfe
           :
           whose
           very
           words
           these
           are
           ,
           in
           his
           third
           booke
           
             de
             Doctrinâ
             Christianâ
          
           ,
           the
           16.
           chapter
           .
           Which
           some
           belike
           having
           put
           the
           publisher
           in
           minde
           of
           :
           he
           was
           glad
           to
           put
           this
           among
           his
           Errata
           ,
           and
           to
           confesse
           that
           these
           two
           words
           were
           not
           to
           be
           found
           in
           the
           Manuscript
           copie
           which
           hee
           had
           from
           Petavius
           ;
           
           but
           telleth
           us
           not
           what
           we
           are
           to
           thinke
           of
           him
           ,
           that
           for
           the
           countenancing
           of
           the
           Popish
           cause
           ,
           ventured
           so
           shamefully
           to
           abuse
           S.
           Augustine
           .
        
         
           In
           the
           yeare
           1616.
           a
           Tome
           of
           ancient
           Writers
           ,
           that
           never
           saw
           the
           light
           before
           ,
           was
           set
           forth
           at
           Ingolstad
           by
           
             Petrus
             Steuartius
          
           :
           where
           ,
           among
           other
           Tractates
           ,
           a
           certaine
           Penitentiall
           ,
           written
           by
           Rabanus
           that
           famous
           Archbishop
           of
           Mentz
           ,
           is
           to
           be
           seene
           .
           In
           rhe
           33.
           chapter
           of
           that
           booke
           ,
           Rabanus
           making
           answer
           unto
           an
           idle
           question
           moved
           by
           Bishop
           Heribaldus
           concerning
           the
           Eucharist
           ,
           (
           what
           should
           become
           of
           it
           ,
           
             after
             it
             was
             consumed
             ,
             and
             sent
             into
             the
             draught
             ,
             after
             the
             maner
             of
             other
             meats
             :
             )
          
           hath
           these
           words
           .
           
             (
             initio
             pag.
             669.
             )
             Nam
             quidam
             nuper
             de
             ipso
             sacramento
             corporís
             &
             sanguinis
             Domini
             non
             ritè
             sentientes
             dixerunt
             :
             hoc
             ipsum
             corpus
             ,
             &
             sanguinem
             Domini
             ,
             quod
             de
             Mariâ
             Virgine
             natum
             est
             ,
             &
             ,
             in
             quo
             ipse
             Dominus
             passus
             est
             in
             cruce
             ,
             &
             resurrexit
             de
             sepulcro*
             —
             cui
             errori
             quantum
             potuimus
             ,
             ad
             Egilum
             
             Abbatem
             scribentes
             ,
             de
             corpore
             ipso
             quid
             veré
             credendum
             sit
             aperuimus
             .
             For
             some
             of
             late
             ,
             not
             holding
             rightly
             of
             the
             Sacrament
             of
             the
             body
             and
             blood
             of
             our
             Lord
             ,
             have
             said
             ;
             that
             the
             very
             body
             and
             blood
             of
             our
             Lord
             ,
             which
             was
             borne
             of
             the
             Virgin
             Mary
             ,
             and
             ,
             in
             which
             our
             Lord
             himselfe
             suffered
             on
             the
             Crosse
             ,
             and
             rose
             againe
             from
             the
             grave
          
           *
           —
           
             Against
             which
             error
             ,
             writing
             unto
             Abbot
             Egilus
             ,
             according
             to
             our
             ability
             ,
             we
             have
             declared
             ,
             what
             is
             truly
             to
             be
             beleeved
             cōcerning
          
           Christs
           body
           .
           You
           see
           Rabanus
           tongue
           is
           clipt
           here
           for
           telling
           tales
           :
           but
           how
           this
           came
           to
           passe
           ,
           were
           worth
           the
           learning
           .
           Steuartius
           freeth
           himselfe
           from
           the
           fact
           ,
           telling
           us
           in
           his
           margent
           ,
           *
           that
           
             here
             there
             was
             a
             blanke
             in
             the
             manuscript
             copy
             ,
          
           and
           we
           doe
           easily
           beleeve
           him
           :
           for
           Possevine
           the
           Iesuite
           hath
           given
           us
           to
           understand
           ,
           that
           h
           Manuscript
           bookes
           also
           are
           to
           be
           purged
           ,
           as
           well
           as
           printed
           .
           But
           whence
           was
           this
           Manuscript
           fetcht
           ,
           thinke
           you
           ?
           Out
           of
           i
           
             the
             famous
             Monastery
             of
             Weingart
          
           ;
           saith
           Steuartius
           .
           The
           Monkes
           of
           Weingart
           then
           belike
           must
           answer
           the
           matter
           :
           and
           they
           (
           I
           dare
           say
           )
           upon
           examination
           will
           take
           their
           oathes
           ,
           that
           it
           was
           no
           part
           of
           their
           intention
           to
           give
           any
           furtherance
           unto
           the
           cause
           of
           the
           Protestants
           hereby
           .
           If
           hereunto
           we
           adde
           ,
           that
           Heribaldus
           and
           Rabanus
           both
           ,
           are
           k
           ranked
           among
           heretickes
           by
           
             Thomas
             Walden
          
           ,
           l
           for
           holding
           the
           Eucharist
           to
           be
           subject
           to
           digestion
           and
           voidance
           ,
           like
           other
           meates
           ;
           the
           suspition
           will
           be
           more
           vehement
           :
           whereunto
           yet
           I
           will
           adjoine
           one
           evidence
           more
           ,
           that
           shall
           leave
           the
           matter
           past
           suspition
           .
        
         
           In
           the
           Libraries
           of
           my
           worthy
           friends
           ,
           S
           
           r.
           
             Rob.
             Cotton
          
           ,
           (
           that
           noble
           Baronett
           ,
           so
           renowmed
           for
           his
           great
           care
           in
           collecting
           &
           preserving
           all
           antiquities
           )
           &
           D
           
           r.
           Ward
           ,
           the
           learned
           Mast
           r
           of
           Sidney
           Colledge
           in
           Cambridge
           ;
           I
           met
           with
           an
           ancient
           Treatise
           of
           the
           Sacrament
           (
           beginning
           
           thus
           :
           
             Sicut
             ante
             nos
             quidam
             sapiens
             dixit
             ,
             cujus
             sententiam
             probamus
             ,
             licèt
             nomen
             ignoremus
             .
          
           )
           which
           is
           the
           same
           with
           that
           in
           the
           Iesuites
           Colledge
           at
           Lovaine
           ,
           blindely
           *
           fathered
           upon
           Berengarius
           .
           The
           author
           of
           this
           Treatise
           ,
           having
           first
           twited
           Heribaldus
           for
           propounding
           ,
           &
           Rabanus
           for
           resolving
           this
           question
           of
           the
           voidance
           of
           the
           Eucharist
           :
           layeth
           downe
           afterward
           the
           opinion
           of
           
             Paschasius
             Ratbertus
          
           ,
           (
           whose
           writing
           is
           yet
           extant
           )
           
             quòd
             non
             alia
             plané
             sit
             caro
             quae
             sumitur
             de
             altari
             ,
             quàm
             quae
             nata
             est
             de
             Mariâ
             Virgine
             ,
             &
             passa
             in
             cruce
             ,
             &
             quae
             resurrexit
             de
             sepulcro
             ,
             quaeqúe
             &
             pro
             mundi
             vitâ
             adhuc
             hodie
             offeratur
             .
             That
             the
             flesh
             which
             is
             received
             at
             the
             altar
             ,
             is
             no
             other
             then
             that
             which
             was
             borne
             of
             the
             Virgin
             Mary
             ,
             suffered
             on
             the
             Crosse
             ,
             rose
             again
             from
             the
             grave
             ,
             and
             as
             yet
             is
             daily
             offered
             for
             the
             life
             of
             the
             vvorld
             .
             Contra
             quem
          
           (
           saith
           he
           )
           
             satis
             argumentatur
             ,
             &
             Rabanus
             in
             Epistolâ
             ad
          
           *
           
             Egilonem
             Abbatem
             ,
             &
             Ratrannus
             quidam
             libro
             composito
             ad
             Karolum
             regem
             ;
             dicentes
             aliam
             esse
             .
             Against
             whom
             both
             Rabanus
             in
             his
             Epistle
             to
             Abbot
             Egilo
             ,
             and
             one
             Ratrannus
             in
             a
             booke
             which
             he
             made
             to
             King
             Charles
             ,
             argue
             largely
             ;
             saying
             that
             it
             is
             another
             kind
             of
             flesh
             .
          
           Whereby
           ,
           what
           Rabanus
           his
           opinion
           was
           of
           this
           point
           in
           his
           Epistle
           to
           Abbot
           Egilo
           or
           Egilus
           ,
           &
           consequently
           what
           that
           was
           which
           the
           Monkes
           of
           Weingart
           could
           not
           indure
           in
           his
           Penitentiall
           ,
           I
           trust
           is
           plaine
           enough
           .
        
         
           I
           omit
           other
           corruptions
           of
           antiquitie
           in
           this
           same
           question
           ,
           which
           I
           have
           touched
           m
           elsewhere
           :
           only
           that
           of
           Bertram
           I
           may
           not
           passe
           over
           ,
           wherein
           the
           dishonesty
           of
           these
           men
           ,
           in
           handling
           the
           writings
           of
           the
           ancient
           ,
           is
           laid
           open
           ,
           even
           by
           the
           confession
           of
           their
           owne
           mouthes
           .
           Thus
           the
           case
           standeth
           .
           That
           Ratrannus
           who
           joined
           with
           Rabanus
           in
           refuting
           the
           error
           of
           the
           carnall
           presence
           ,
           at
           the
           first
           bringing
           in
           thereof
           by
           
             Paschasius
             
             Ratbertus
          
           ;
           is
           he
           who
           commonly
           is
           knowen
           by
           the
           name
           of
           Bertramus
           .
           The
           booke
           which
           he
           wrote
           of
           this
           argument
           to
           
             Carolus
             Calvus
          
           the
           Emperour
           ,
           was
           forbidden
           to
           be
           read
           ,
           by
           order
           from
           the
           Roman
           Inquisition
           ,
           confirmed
           afterwards
           by
           the
           Councell
           of
           Trent
           .
           The
           Divines
           of
           Doway
           ,
           perceiving
           that
           the
           forbidding
           of
           the
           booke
           did
           not
           keepe
           men
           from
           reading
           it
           ,
           but
           gave
           them
           rather
           occasion
           to
           seeke
           more
           earnestly
           after
           it
           :
           thought
           it
           better
           policy
           ,
           that
           Bertram
           should
           be
           permitted
           to
           goe
           abroad
           ,
           but
           handled
           in
           such
           sort
           ,
           as
           other
           ancient
           writers
           ,
           that
           made
           against
           them
           ,
           were
           wont
           to
           be
           .
           
             Seeing
             therefore
          
           (
           say
           n
           they
           )
           
             we
             beare
             with
             very
             many
             errors
             in
             other
             of
             the
             old
             Catholike
             vvriters
             ,
             and
             extenuate
             them
             ,
             excuse
             them
             ,
             by
             inventing
             some
             device
             oftentimes
             deny
             them
             ,
             and
             fayne
             some
             commodious
             sense
             for
             them
             ,
             when
             they
             are
             objected
             in
             disputations
             or
             conflicts
             with
             our
             adversaries
             :
             wee
             doe
             not
             see
             ,
             why
             Bertram
             may
             not
             deserve
             the
             same
             equitie
             ,
             and
             diligent
             reviseall
             .
             Least
             the
             heretickes
             cry
             out
             ,
             that
             we
             burne
             and
             forbid
             such
             antiquity
             as
             maketh
             for
             them
             .
          
           Marke
           this
           dealing
           well
           .
           The
           world
           must
           be
           borne
           in
           hand
           ,
           that
           all
           the
           Fathers
           make
           for
           the
           Church
           of
           Rome
           against
           us
           ,
           in
           all
           our
           controversies
           .
           When
           we
           bring
           forth
           expresse
           testimonies
           of
           the
           Fathers
           to
           the
           contrary
           ;
           what
           must
           then
           be
           done
           ?
           A
           good
           face
           must
           be
           put
           upō
           the
           matter
           ,
           one
           device
           or
           other
           must
           be
           invented
           to
           elude
           the
           testimonies
           objected
           ,
           and
           still
           it
           must
           be
           denied
           that
           the
           Fathers
           make
           against
           the
           doctrine
           of
           the
           Papists
           .
           Bertram
           ,
           for
           example
           ,
           writeth
           thus
           .
           o
           
             The
             things
             which
             differ
             one
             from
             another
             ,
             are
             not
             the
             same
             .
             The
             body
             of
             Christ
             which
             was
             dead
             and
             rose
             again
             ,
             and
             being
             made
             immortall
             now
             dyeth
             
             not
             ,
             (
             death
             no
             more
             having
             dominion
             over
             it
             )
             is
             everlasting
             ,
             and
             now
             not
             subject
             to
             suffering
             .
             But
             this
             which
             is
             celebrated
             in
             the
             Church
             ,
             is
             temporall
             ,
             not
             everlasting
             ;
             it
             is
             corruptible
             ,
             not
             free
             from
             corruption
             .
          
           What
           device
           must
           they
           finde
           out
           here
           ?
           They
           must
           say
           this
           is
           meant
           of
           the
           accidents
           or
           p
           
             formes
             of
             the
             Sacrament
             ,
             which
             are
             corruptible
             ;
             or
             of
             the
             use
             of
             the
             Sacrament
             ,
             which
             continueth
             only
             in
             this
             present
             world
             .
          
           But
           how
           will
           this
           shift
           serve
           the
           turne
           ,
           when
           as
           the
           whole
           drift
           of
           the
           discourse
           tendeth
           to
           prove
           ,
           that
           that
           which
           is
           received
           by
           the
           mouth
           of
           the
           faithfull
           in
           the
           Sacrament
           ,
           is
           not
           that
           very
           bodie
           of
           Christ
           which
           dyed
           upon
           the
           Crosse
           ,
           and
           rose
           againe
           from
           death
           ?
           
             Non
             malé
             aut
             inconsulté
             omittantur
             igitur
             omnia
             haec
             ;
             It
             were
             not
             amisse
             therefore
          
           (
           say
           our
           Popish
           Censurers
           )
           
             nor
             unadvisedly
             done
             ,
             that
             all
             these
             things
             should
             be
             left
             out
             .
          
        
         
           If
           this
           be
           your
           maner
           of
           dealing
           with
           antiquity
           ,
           let
           all
           men
           judge
           whether
           it
           be
           not
           high
           time
           for
           us
           to
           listen
           unto
           the
           advice
           of
           
             Vincentius
             Lirinensis
          
           ,
           and
           not
           be
           so
           forward
           to
           commit
           the
           triall
           of
           our
           controversies
           to
           the
           writings
           of
           the
           Fathers
           ,
           who
           have
           had
           the
           ill
           hap
           to
           fall
           into
           such
           hucksters
           handling
           .
           Yet
           that
           you
           may
           see
           ,
           how
           confident
           we
           are
           in
           the
           goodnesse
           of
           our
           cause
           :
           we
           will
           not
           now
           stand
           upon
           our
           right
           ,
           nor
           refuse
           to
           enter
           with
           you
           into
           this
           field
           ;
           but
           give
           you
           leave
           for
           this
           time
           both
           to
           be
           the
           Challenger
           ,
           and
           the
           appointer
           of
           your
           owne
           weapons
           .
           Let
           us
           then
           heare
           your
           challenge
           ,
           wherin
           you
           would
           so
           faine
           be
           answered
           .
           
             I
             would
             faine
             know
          
           (
           say
           you
           )
           
             how
             can
             your
             Religion
             be
             true
             ,
             which
             disalloweth
             of
             many
             chiefe
             articles
             ,
             which
             the
             Saints
             and
             Fathers
             of
             that
             primitive
             Church
             of
             Rome
             did
             generally
             hold
             to
             be
             true
             ?
             For
             they
             of
             your
             side
             ,
             that
             have
             read
             the
             Fathers
             of
             that
             unspotted
             Church
             ,
             can
             well
             testifie
             (
             and
             if
             
             any
             deny
             it
             ,
             it
             shall
             be
             presently
             shewen
             )
             that
             the
             Doctors
             ,
             Pastors
             ,
             and
             Fathers
             of
             that
             Church
             doe
             allow
             of
             Traditions
             ,
             &c.
             
          
           And
           againe
           :
           
             Now
             would
             I
             faine
             know
             ,
             whether
             of
             both
             have
             the
             true
             Religion
             ;
             they
             that
             hold
             all
             these
             abovesaid
             points
             with
             the
             primitive
             Church
             ,
             or
             they
             that
             do
             most
             vehemently
             contradict
             ,
             and
             gainsay
             them
             ?
             they
             that
             doe
             not
             disagree
             with
             that
             holy
             Church
             ,
             in
             any
             point
             of
             Religion
             ;
             or
             they
             that
             agree
             with
             it
             but
             in
             very
             few
             ,
             and
             disagree
             in
             almost
             all
             ?
          
           And
           the
           third
           time
           too
           ,
           for
           fayling
           :
           
             Now
             would
             I
             willingly
             see
             ,
             what
             reasonable
             answer
             may
             be
             made
             to
             this
             .
             For
             the
             Protestants
             graunt
             that
             the
             Church
             of
             Rome
             ,
             for
             400
             or
             500
             yeares
             ,
             held
             the
             true
             Religion
             of
             Christ
             :
             yet
             do
             they
             exclaime
             against
             the
             abovesaid
             articles
             ,
             which
             the
             same
             Church
             did
             maintaine
             and
             uphold
             ;
             as
             may
             be
             shewen
             by
             the
             expresse
             testimonies
             of
             the
             Fathers
             of
             the
             same
             Church
             ,
             and
             shall
             be
             largely
             layd
             downe
             ,
             if
             any
             learned
             Protestant
             will
             deny
             it
             .
          
        
         
           If
           
             Albertus
             Pighius
          
           had
           now
           beene
           alive
           ,
           as
           great
           a
           Scholer
           as
           he
           was
           ,
           he
           might
           have
           learned
           that
           he
           never
           knew
           before
           .
           
             Who
             did
             ever
             yet
          
           (
           saith
           q
           he
           )
           
             by
             the
             Church
             of
             Rome
             understand
             the
             Vniversall
             Church
             ?
          
           That
           doth
           this
           man
           (
           say
           I
           )
           who
           styleth
           all
           the
           ancient
           Doctors
           and
           Martyrs
           of
           the
           Church
           Vniversall
           ,
           with
           the
           name
           of
           
             the
             Saints
             and
             Fathers
             of
             the
             primitive
             Church
             of
             Rome
             .
          
           But
           it
           seemeth
           a
           small
           matter
           unto
           him
           ,
           for
           the
           magnifying
           of
           that
           Church
           ,
           to
           confound
           Vrbem
           &
           Orbem
           :
           unlesse
           he
           mingle
           also
           Heaven
           and
           Earth
           together
           ,
           by
           giving
           the
           title
           of
           
             that
             unspotted
             Church
          
           ,
           which
           is
           the
           speciall
           priviledge
           of
           the
           Church
           triumphant
           in
           heaven
           ,
           unto
           the
           Church
           of
           Rome
           here
           militant
           upon
           earth
           .
           S.
           Augustine
           surely
           would
           not
           have
           himselfe
           otherwise
           understood
           ,
           whensoever
           hee
           speaketh
           of
           the
           
             unspotted
             Church
          
           :
           and
           therefore
           ,
           to
           prevent
           all
           mistaking
           ,
           
           hee
           thus
           expoundeth
           himselfe
           in
           his
           Retractations
           .
           r
           
             Wheresoever
             in
             these
             bookes
             I
             have
             made
             mention
             of
             the
             Church
             not
             having
             spot
             or
             wrinkle
             ;
             it
             is
             not
             so
             to
             be
             taken
             ,
             as
             if
             she
             were
             so
             now
             ,
             but
             that
             she
             is
             prepared
             to
             bee
             so
             ,
             when
             she
             shall
             appeare
             glorious
             .
             For
             now
             ,
             by
             reason
             of
             certaine
             ignorances
             and
             infirmities
             of
             her
             members
             ,
             the
             whole
             Church
             hath
             cause
             to
             say
             every
             day
             :
             Forgive
             us
             our
             trespasses
             .
          
           Now
           as
           long
           as
           the
           Church
           is
           subject
           to
           these
           
             ignorances
             and
             infirmities
          
           ,
           it
           cannot
           be
           otherwise
           ,
           but
           there
           must
           be
           differences
           betwixt
           the
           members
           thereof
           :
           one
           part
           may
           understand
           that
           whereof
           an
           other
           is
           ignorant
           ;
           and
           ignorance
           being
           the
           mother
           of
           error
           ,
           one
           particular
           Church
           may
           wrongly
           conceive
           of
           some
           points
           ,
           wherein
           others
           may
           be
           rightly
           informed
           .
           Neyther
           will
           it
           follow
           thereupon
           ,
           that
           these
           Churches
           must
           be
           of
           different
           Religions
           ,
           because
           they
           fully
           agree
           not
           in
           all
           things
           :
           or
           that
           therefore
           the
           Reformed
           Churches
           in
           our
           dayes
           must
           disclaime
           all
           kindred
           with
           those
           in
           ancient
           times
           ,
           because
           they
           have
           washed
           away
           some
           spots
           from
           themselves
           ,
           which
           they
           discerned
           to
           have
           been
           in
           them
           .
        
         
           It
           is
           not
           every
           spot
           that
           taketh
           away
           the
           beautie
           of
           a
           Church
           ,
           not
           every
           sicknesse
           that
           taketh
           away
           the
           life
           thereof
           :
           and
           therefore
           though
           wee
           should
           admit
           that
           the
           ancient
           Church
           of
           Rome
           was
           somewhat
           impaired
           both
           in
           beautie
           and
           in
           health
           too
           ,
           (
           wherein
           we
           have
           no
           reason
           to
           be
           sorie
           ,
           that
           we
           are
           unlike
           unto
           her
           )
           there
           is
           no
           necessitie
           that
           hereupon
           presently
           she
           must
           cease
           to
           be
           our
           sister
           .
           S.
           Cyprian
           and
           the
           rest
           of
           the
           African
           Bishops
           that
           joined
           with
           him
           ,
           held
           that
           such
           as
           were
           baptized
           by
           heretickes
           ,
           should
           be
           rebaptized
           :
           the
           African
           Bishops
           in
           the
           time
           of
           Aurelius
           were
           of
           another
           minde
           .
           Doth
           the
           diversitie
           of
           their
           judgements
           in
           this
           point
           ,
           
           make
           them
           to
           have
           been
           of
           a
           diverse
           Religion
           ?
           It
           was
           the
           use
           of
           the
           ancient
           Church
           to
           minister
           the
           Communion
           unto
           Infants
           :
           which
           is
           yet
           also
           practised
           by
           the
           Christians
           in
           Egypt
           and
           Ethiopia
           .
           The
           Church
           of
           Rome
           ,
           upon
           better
           consideration
           ,
           hath
           thought
           fit
           to
           doe
           otherwise
           :
           and
           yet
           for
           all
           that
           will
           not
           yeeld
           ,
           that
           either
           she
           her selfe
           hath
           forsaken
           the
           Religion
           of
           her
           ancestors
           ,
           because
           she
           followeth
           them
           not
           in
           this
           ;
           or
           that
           they
           were
           of
           the
           same
           religion
           with
           the
           Cophtites
           and
           Habassines
           ,
           because
           they
           agree
           together
           in
           this
           particular
           .
           So
           put
           case
           the
           Church
           of
           Rome
           now
           did
           use
           prayer
           for
           the
           dead
           in
           the
           same
           maner
           that
           the
           ancient
           Church
           did
           :
           (
           which
           we
           will
           shew
           to
           be
           otherwise
           :
           )
           the
           reformed
           Churches
           that
           upon
           better
           advice
           have
           altered
           that
           usage
           ,
           need
           not
           therefore
           graunt
           that
           eyther
           themselves
           hold
           a
           different
           Religion
           from
           that
           of
           the
           Fathers
           ,
           because
           they
           doe
           not
           precisely
           follow
           them
           in
           this
           ,
           nor
           yet
           that
           the
           Fathers
           were
           therefore
           Papists
           ,
           because
           in
           this
           point
           they
           thus
           concurred
           .
           For
           as
           two
           may
           be
           discerned
           to
           be
           sisters
           by
           the
           likenesse
           of
           their
           faces
           ,
           although
           the
           one
           have
           some
           spottes
           or
           blemishes
           which
           the
           other
           hath
           not
           :
           so
           a
           third
           may
           bee
           brought
           in
           ,
           which
           may
           shew
           like
           spots
           and
           blemishes
           ,
           and
           yet
           have
           no
           such
           likenesse
           of
           visage
           as
           may
           bewray
           her
           to
           be
           the
           others
           sister
           .
        
         
           But
           our
           Challenger
           having
           first
           conceited
           in
           his
           minde
           an
           Idea
           of
           an
           unspotted
           Church
           upon
           earth
           ;
           then
           being
           farre
           in
           love
           with
           the
           painted
           face
           of
           the
           present
           Church
           of
           Rome
           ,
           and
           out
           of
           love
           with
           us
           ,
           because
           we
           like
           not
           as
           he
           liketh
           :
           he
           taketh
           a
           view
           of
           both
           our
           faces
           in
           the
           false
           glasses
           of
           affection
           ,
           and
           findeth
           her
           on
           whom
           he
           doteth
           to
           answer
           his
           unspotted
           Church
           in
           all
           points
           ,
           but
           us
           to
           agree
           with
           it
           in
           almost
           nothing
           .
           And
           
           thereupon
           
             he
             would
             faine
             know
             ,
             whether
             of
             both
             have
             the
             true
             Religion
             ?
             they
             that
             doe
             not
             disagree
             with
             that
             holy
             Church
             in
             any
             point
             of
             Religion
             ;
             or
             they
             that
             agree
             with
             it
             but
             in
             very
             few
             ,
             and
             disagree
             in
             almost
             all
             ?
          
           Indeed
           ,
           if
           that
           which
           he
           assumeth
           for
           granted
           ,
           could
           as
           easily
           bee
           proved
           ,
           as
           it
           is
           boldly
           avouched
           :
           the
           question
           would
           quickly
           be
           resolved
           ,
           
             whether
             of
             us
             both
             have
             the
             true
             Religion
             ?
          
           But
           he
           is
           to
           understand
           ,
           that
           strong
           conceits
           are
           but
           weake
           proofes
           :
           and
           that
           the
           Iesuites
           have
           not
           been
           the
           first
           ,
           from
           whom
           such
           bragges
           as
           these
           have
           beene
           heard
           .
           Dioscorus
           the
           hereticke
           was
           as
           peart
           ,
           when
           hee
           uttered
           these
           speeches
           in
           the
           Councell
           of
           Chalcedon
           :
           s
           
             I
             am
             cast
             out
             with
             the
             Fathers
             .
             I
             defend
             the
             doctrines
             of
             the
             Fathers
             ,
             I
             transgresse
             them
             not
             in
             any
             point
             :
             and
             I
             have
             their
             testimonies
             ,
             not
             barely
             ,
             but
             in
             their
             very
             bookes
             .
          
           Neither
           need
           we
           wonder
           ,
           that
           he
           should
           beare
           us
           down
           ,
           that
           the
           Church
           of
           Rome
           at
           this
           day
           doth
           not
           disagree
           from
           the
           primitive
           Church
           
             in
             any
             point
             of
             Religion
          
           ;
           who
           sticketh
           not
           so
           confidently
           to
           affirme
           ,
           that
           we
           
             agree
             with
             it
             but
             in
             very
             few
             ,
             and
             disagree
             in
             almost
             all
             .
          
           For
           those
           few
           points
           ,
           wherein
           hee
           confesseth
           wee
           doe
           agree
           with
           the
           ancient
           Church
           ,
           must
           either
           be
           meant
           of
           such
           articles
           onely
           ,
           wherein
           wee
           disagree
           from
           the
           now
           Church
           of
           Rome
           ;
           or
           else
           of
           the
           whole
           bodie
           of
           that
           Religion
           which
           we
           professe
           .
           If
           in
           the
           former
           he
           yeeld
           that
           wee
           doe
           agree
           with
           the
           primitive
           Church
           :
           what
           credite
           doth
           he
           leave
           unto
           himselfe
           ,
           who
           with
           the
           same
           breath
           hath
           givē
           out
           ,
           that
           the
           present
           Church
           of
           Rome
           
             doth
             not
             disagree
             with
             that
             holy
             Church
             in
             any
             point
             ?
          
           If
           he
           meanethe
           latter
           :
           with
           what
           face
           can
           he
           say
           ,
           that
           wee
           agree
           with
           that
           holy
           Church
           
             but
             in
             very
             few
          
           points
           of
           religion
           ,
           and
           disagree
           
             in
             almost
             all
             ?
             Irenaeus
          
           ,
           who
           was
           the
           Disciple
           of
           those
           which
           heard
           S.
           Iohn
           the
           Apostle
           ,
           
           t
           layeth
           downe
           the
           articles
           of
           that
           faith
           ,
           in
           the
           unitie
           whereof
           the
           Churches
           that
           were
           founded
           in
           
             Germany
             ,
             Spaine
             ,
             France
          
           ,
           the
           
             East
             ,
             Egypt
             ,
             Lybia
          
           ,
           and
           all
           the
           world
           ,
           did
           sweetly
           accord
           :
           as
           if
           they
           had
           all
           dwelt
           in
           one
           house
           ,
           all
           had
           but
           one
           soule
           ,
           and
           one
           heart
           ,
           and
           one
           mouth
           .
           Is
           he
           able
           to
           shew
           one
           point
           ,
           wherein
           we
           have
           broken
           that
           harmony
           ,
           which
           Irenaeus
           commendeth
           in
           the
           Catholick
           Church
           of
           his
           time
           ?
           But
           that
           
             Rule
             of
             faith
          
           so
           much
           commended
           by
           him
           and
           Tertullian
           ,
           and
           the
           rest
           of
           the
           Fathers
           ;
           and
           all
           the
           articles
           of
           the
           severall
           Creedes
           that
           were
           ever
           received
           in
           the
           ancient
           Church
           ,
           as
           badges
           of
           the
           Catholicke
           profession
           (
           to
           which
           we
           willingly
           subscribe
           )
           is
           with
           this
           man
           almost
           nothing
           :
           none
           must
           now
           be
           counted
           a
           Catholicke
           ,
           but
           he
           that
           can
           conforme
           his
           beliefe
           unto
           the
           u
           Creed
           of
           the
           new
           fashion
           ,
           compiled
           by
           Pope
           Pius
           the
           fourth
           some
           foure
           and
           fiftie
           yeares
           ago
           .
        
         
           As
           for
           the
           particular
           differences
           ,
           wherein
           he
           thinketh
           he
           hath
           the
           advantage
           of
           us
           ;
           when
           we
           come
           unto
           the
           sifting
           of
           them
           ,
           it
           shall
           appeare
           how
           farre
           he
           was
           deceived
           in
           his
           imagination
           .
           In
           the
           meane
           time
           ,
           having
           as
           yet
           not
           strucken
           one
           stroake
           ,
           but
           threatned
           only
           to
           doe
           wonders
           ,
           if
           any
           would
           be
           so
           hardy
           to
           accept
           his
           Challenge
           ;
           he
           might
           have
           done
           very
           well
           ,
           to
           have
           deferred
           his
           triumph
           ,
           untill
           such
           time
           as
           he
           had
           obtayned
           the
           victory
           .
           For
           as
           if
           he
           had
           borne
           us
           downe
           with
           the
           weight
           of
           the
           authority
           of
           the
           Fathers
           ,
           and
           so
           astonished
           us
           therwith
           ,
           that
           we
           could
           not
           tell
           what
           to
           say
           for
           our selves
           ;
           he
           thus
           bestirreth
           himselfe
           ,
           in
           a
           most
           ridiculous
           maner
           ,
           fighting
           with
           his
           owne
           shadow
           .
           
             Will
             you
             say
             that
             these
             Fathers
          
           (
           saith
           he
           ,
           who
           hath
           not
           hitherto
           layd
           downe
           so
           much
           as
           the
           name
           of
           any
           one
           Father
           )
           
             maintained
             these
             opinions
             contrary
             to
             the
             vvord
             of
             God
             ?
             
             Why
             you
             know
             that
             they
             were
             the
             pillers
             of
             Christianitie
             ,
             the
             champions
             of
             Christ
             his
             Church
             ,
             and
             of
             the
             true
             Catholick
             Religion
             ,
             which
             they
             most
             learnedly
             defended
             against
             diverse
             heresies
             ,
             and
             therefore
             spent
             all
             their
             time
             in
             a
             most
             serious
             studie
             of
             the
             holy
             Scripture
             .
             Or
             will
             you
             say
             that
             ,
             although
             they
             knew
             the
             Scriptures
             to
             repugne
             ,
             yet
             they
             brought
             in
             the
             aforesaid
             opinions
             by
             malice
             and
             corrupt
             intentions
             ?
             Why
             your selves
             cannot
             deny
             but
             that
             they
             lived
             most
             holy
             and
             vertuous
             lives
             ,
             free
             from
             all
             malitious
             corrupting
             or
             perverting
             of
             Gods
             holy
             word
             ,
             and
             by
             their
             holy
             lives
             are
             now
             made
             worthy
             to
             raigne
             with
             God
             in
             his
             glory
             .
             Insomuch
             as
             their
             admirable
             learning
             may
             sufficiently
             crosse
             out
             all
             suspition
             of
             ignorant
             errour
             ;
             and
             their
             innocent
             sanctity
             freeth
             us
             from
             all
             mistrust
             of
             malitious
             corruption
             .
          
        
         
           But
           ,
           by
           his
           leave
           ,
           hee
           is
           a
           little
           too
           hastie
           .
           Hee
           were
           best
           to
           bethink
           himselfe
           more
           advisedly
           of
           that
           which
           he
           hath
           undertaken
           to
           performe
           :
           and
           to
           remember
           the
           saying
           of
           the
           King
           of
           Israel
           unto
           Benhadad
           ;
           x
           
             Let
             not
             him
             that
             girdeth
             on
             his
             harnesse
             ,
             boast
             himselfe
             ,
             as
             he
             that
             putteth
             it
             off
             .
          
           Hee
           hath
           taken
           upon
           him
           to
           prove
           ,
           that
           our
           Religon
           cannot
           be
           true
           ,
           because
           it
           
             disalloweth
             of
             many
             chiefe
             articles
             ,
             which
             the
             Saints
             and
             Fathers
             of
             that
             primitive
             Church
             of
             Rome
             did
             generally
             hold
             to
             be
             true
             .
          
           For
           performance
           hereof
           ,
           it
           wil
           not
           be
           sufficient
           for
           him
           to
           shew
           that
           
             some
             of
             these
             Fathers
             maintained
             some
             of
             these
             opinions
             :
          
           he
           must
           prove
           (
           if
           hee
           will
           be
           as
           good
           as
           his
           word
           ,
           and
           deale
           any
           thing
           to
           the
           purpose
           )
           that
           they
           held
           them
           generally
           ,
           and
           held
           them
           too
           ,
           not
           as
           opinions
           ,
           but
           
             tanquam
             de
             fide
          
           ,
           as
           appertayning
           to
           the
           substance
           of
           faith
           and
           religion
           .
           For
           (
           as
           
             Vincentius
             Lirinensis
          
           well
           observeth
           )
           y
           
             the
             auncient
             consent
             of
             the
             holy
             Fathers
             is
             with
             great
             care
             to
             be
             sought
             and
             followed
             by
             us
             ,
             not
             in
             every
             
             petty
             question
             belonging
             to
             the
             Law
             of
             God
             ,
             but
             only
             ,
             or
             at
             least
             principally
             ,
             in
             the
             Rule
             of
             faith
             .
          
           But
           all
           the
           points
           propounded
           by
           our
           Challenger
           ,
           be
           not
           
             chiefe
             articles
          
           :
           and
           therefore
           if
           in
           some
           of
           them
           the
           Fathers
           have
           held
           some
           opinions
           ,
           that
           will
           not
           beare
           waight
           in
           the
           ballance
           of
           the
           Sanctuary
           (
           as
           some
           conceits
           they
           had
           herein
           ,
           which
           the
           Papists
           themselves
           must
           confesse
           to
           be
           erroneous
           )
           their
           defects
           in
           that
           kinde
           doe
           abate
           nothing
           of
           that
           reverend
           estimation
           which
           we
           have
           them
           in
           ,
           for
           their
           great
           paines
           taken
           in
           the
           
             defence
             of
             the
             true
             Catholick
             Religion
             ,
          
           and
           the
           
             serious
             studie
             of
             the
             holy
             Scripture
             .
          
           Neither
           doe
           I
           thinke
           that
           he
           who
           thus
           commendeth
           them
           for
           
             the
             pillers
             of
             Christianitie
          
           ,
           and
           
             the
             champions
             of
             Christs
             Church
          
           ;
           will
           therefore
           hold
           himselfe
           tyed
           to
           stand
           unto
           every
           thing
           that
           they
           have
           said
           :
           sure
           he
           will
           not
           ,
           if
           he
           follow
           the
           steppes
           of
           the
           great
           ones
           of
           his
           owne
           Societie
           .
        
         
           For
           what
           doth
           hee
           thinke
           of
           
             Iustin
             Martyr
             ,
             Irenaeus
          
           ,
           and
           Epiphanius
           ?
           Doth
           he
           not
           account
           them
           among
           those
           pillers
           and
           champions
           hee
           speaketh
           of
           ?
           Yet
           ,
           saith
           Cardinall
           Bellarmine
           ,
           z
           
             I
             doe
             not
             see
             ,
             how
             we
             may
             defend
             their
             opinion
             from
             error
             .
          
           When
           others
           object
           ,
           that
           they
           have
           two
           or
           three
           hundred
           testimonies
           of
           the
           Doctors
           to
           prove
           that
           the
           Virgin
           Mary
           was
           conceived
           in
           sinne
           :
           a
           Salmeron
           the
           Iesuite
           steps
           forth
           ,
           and
           answereth
           them
           ,
           first
           ,
           out
           of
           
             the
             doctrine
             of
             Augustine
             and
             Thomas
             ,
          
           that
           
             the
             argument
             drawne
             from
             authoritie
             is
             weake
             :
          
           then
           ,
           out
           of
           
             the
             word
             of
             God
          
           ,
           Exod.
           23.
           
           
             In
             judicio
             ,
             plurimorum
             non
             acquiesces
             sententiae
             ,
             ut
             á
             vero
             devies
             .
             In
             judgement
             ,
             thou
             shalt
             not
             be
             ledde
             with
             the
             sentence
             of
             the
             most
             ,
             to
             decline
             
             from
             the
             truth
             .
          
           And
           lastly
           telleth
           them
           ,
           b
           
             that
             when
             the
             Donatists
             gloried
             in
             the
             multitude
             of
             authors
             ,
             S.
             Augustin
             did
             answer
             them
             ,
             that
             it
             was
             a
             signe
             their
             cause
             was
             destitute
             of
             the
             strength
             of
             truth
             ,
             which
             was
             onely
             supported
             by
             the
             authority
             of
             many
             ,
             who
             were
             subject
             to
             error
             .
          
           And
           when
           his
           Adversaries
           presse
           him
           ,
           not
           onely
           with
           the
           multitude
           ,
           but
           also
           with
           the
           c
           antiquitie
           of
           the
           Doctors
           alledged
           ,
           
             unto
             which
             more
             honour
             alwayes
             hath
             beene
             given
             ,
             then
             unto
             novelties
             :
          
           he
           answereth
           ,
           that
           indeed
           
             every
             age
             hath
             alwayes
             attributed
             much
             unto
             antiquity
             ;
             and
             every
             old
             man
             ,
             as
             the
             Poët
             saith
             ,
             is
             a
             commender
             of
             the
             time
             past
             :
             but
             this
          
           (
           saith
           he
           )
           
             vvee
             averre
             ,
             that
             the
             yonger
             the
             Doctors
             are
             ,
             the
             more
             sharpe-sighted
             they
             be
             .
          
           And
           therefore
           for
           his
           part
           he
           yeeldeth
           rather
           to
           the
           judgement
           of
           the
           yonger
           Doctors
           of
           Paris
           :
           d
           among
           whom
           
             none
             is
             held
             worthy
             of
             the
             title
             of
             a
             Master
             in
             Divinitie
             ,
             who
             hath
             not
             first
             bound
             himselfe
             with
             a
             religious
             oath
             ,
             to
             defend
             and
             maintaine
             the
             priviledge
             of
             the
             B.
             Virgin.
          
           Only
           he
           forgot
           to
           tell
           ,
           how
           they
           which
           take
           that
           oath
           ,
           might
           dispense
           with
           another
           oath
           which
           the
           Pope
           requireth
           them
           to
           take
           ;
           that
           e
           they
           
             will
             never
             understand
             and
             interprete
             the
             holy
             Scripture
             ,
             but
             according
             to
             the
             uniforme
             consent
             of
             the
             Fathers
             .
          
        
         
           Pererius
           in
           his
           disputations
           upon
           the
           Epistle
           to
           the
           Romans
           ,
           confesseth
           that
           f
           
             the
             Greeke
             Fathers
             ,
             and
             not
             a
             few
             of
             the
             Latine
             Doctors
             too
             ,
             have
             delivered
             in
             their
             writings
             ,
             
             that
             the
             cause
             of
             the
             predestination
             of
             men
             unto
             everlasting
             life
             is
             the
             foreknowledge
             which
             God
             had
             from
             eternitie
             ,
             either
             of
             the
             good
             workes
             which
             they
             were
             to
             doe
             by
             cooperating
             with
             his
             grace
             ,
             or
             of
             the
             faith
             wherby
             they
             were
             to
             beleeve
             the
             word
             of
             God
             ,
             &
             to
             obey
             his
             calling
             .
          
           And
           yet
           he
           for
           his
           part
           notwithstanding
           thinketh
           ,
           that
           g
           
             this
             is
             contrary
             to
             the
             holy
             Scripture
             ,
             but
             especially
             to
             the
             doctrine
             of
             S.
             Paul.
          
           If
           our
           Questionist
           had
           beene
           by
           him
           ,
           hee
           would
           have
           pluckt
           his
           fellow
           by
           the
           sleeve
           ,
           and
           taken
           him
           up
           in
           this
           maner
           .
           
             Will
             you
             say
             that
             these
             Fathers
             maintained
             this
             opinion
             contrary
             to
             the
             word
             of
             God
             ?
             Why
             you
             know
             that
             they
             were
             the
             pillers
             of
             Christianity
             ,
             the
             Champions
             of
             Christ
             his
             Church
             ,
             and
             of
             the
             true
             Catholick
             religion
             ,
             which
             they
             most
             learnedly
             defended
             against
             diverse
             heresies
             ,
             and
             therefore
             spent
             all
             their
             time
             in
             a
             most
             serious
             studie
             of
             the
             holy
             Scripture
             .
          
           He
           would
           also
           perhaps
           further
           challenge
           him
           ,
           as
           he
           doth
           us
           :
           
             Will
             you
             say
             that
             ,
             although
             they
             knew
             the
             Scriptures
             to
             repugne
             ,
             yet
             they
             brought
             in
             the
             aforesaid
             opinion
             by
             malice
             &
             corrupt
             intentions
             ?
          
           For
           sure
           hee
           might
           have
           asked
           this
           wise
           question
           of
           any
           of
           his
           owne
           fellowes
           ,
           as
           well
           as
           of
           us
           ,
           who
           doe
           
             allow
             and
             esteeme
             so
             much
          
           of
           these
           blessed
           Doctors
           and
           Martyrs
           of
           the
           ancient
           Church
           (
           as
           he
           himselfe
           in
           the
           end
           of
           his
           Challenge
           doth
           acknowledge
           :
           )
           which
           verily
           we
           should
           have
           little
           reason
           to
           doe
           ,
           if
           wee
           did
           imagine
           that
           they
           brought
           in
           opinions
           which
           they
           knew
           to
           be
           repugnant
           to
           the
           Scriptures
           ,
           for
           any
           malice
           ,
           or
           
             corrupt
             intentions
          
           .
           Indeed
           men
           they
           were
           ,
           compassed
           with
           the
           common
           infirmities
           of
           our
           nature
           ,
           and
           therefore
           subject
           unto
           error
           :
           but
           
             godly
             men
          
           ,
           and
           therefore
           free
           from
           all
           
             malicious
             error
          
           .
        
         
           Howsoever
           then
           we
           yeeld
           unto
           you
           ,
           that
           
             their
             innocent
             sanctitie
             freeth
             us
             from
             all
             mistrust
             of
             malitious
             corruption
             :
          
           
           yet
           you
           must
           pardon
           us
           if
           wee
           make
           question
           ,
           whether
           
             their
             admirable
             learning
             may
             sufficiently
             crosse
             out
             all
             suspicion
             of
             error
             ,
          
           which
           may
           arise
           either
           of
           affection
           ,
           or
           
             want
             of
             due
             consideration
          
           ,
           or
           such
           ignorance
           as
           the
           very
           best
           are
           subject
           unto
           in
           this
           life
           .
           For
           it
           is
           not
           admirable
           learning
           that
           is
           sufficient
           to
           crosse
           out
           that
           suspicion
           :
           but
           such
           an
           immediate
           guidance
           of
           the
           holy
           Ghost
           ,
           as
           the
           Prophets
           and
           Apostles
           were
           led
           by
           ,
           who
           were
           the
           penners
           of
           the
           Canocicall
           Scripture
           .
           But
           this
           is
           your
           old
           wont
           ,
           to
           blinde
           the
           eyes
           of
           the
           simple
           with
           setting
           forth
           the
           sanctitie
           and
           the
           learning
           of
           the
           Fathers
           :
           much
           after
           the
           maner
           of
           your
           grandfather
           Pelagius
           ;
           who
           in
           the
           third
           of
           his
           bookes
           which
           hee
           writ
           in
           defence
           of
           Free-will
           ,
           thought
           he
           had
           struck
           all
           dead
           by
           his
           commending
           of
           S.
           
             Ambrose
             .
             Blessed
             Ambrose
             the
             Bishop
          
           (
           saith
           h
           he
           )
           
             in
             whose
             bookes
             the
             Romane
             faith
             doth
             especially
             appeare
             ,
             who
             like
             a
             beautifull
             flowre
             shined
             among
             the
             Latin
             writers
             ,
             whose
             faith
             and
             most
             pure
             understanding
             in
             the
             Scriptures
             the
             enemy
             himselfe
             durst
             not
             reprehend
             .
          
           Vnto
           whom
           S.
           Augustine
           :
           i
           
             Behold
             with
             what
             and
             how
             great
             prayses
             he
             extolleth
             a
             man
             ,
             though
             holy
             and
             learned
             ,
             yet
             not
             to
             be
             compared
             unto
             the
             authoritie
             of
             the
             Canonicall
             Scripture
             .
          
           And
           therefore
           advance
           the
           learning
           and
           holinesse
           of
           these
           worthy
           men
           ,
           as
           much
           as
           you
           list
           :
           other
           answer
           you
           are
           not
           like
           to
           have
           from
           us
           ,
           then
           that
           which
           the
           same
           S.
           Augustine
           maketh
           unto
           S.
           Hierome
           .
           k
           
             This
             reverence
             and
             honour
             have
             I
             learned
             to
             give
             to
             those
             bookes
             of
             Scripture
             only
             ,
             which
             now
             are
             called
             Canonical
             ,
             that
             I
             most
             firmely
             beleeve
             none
             of
             their
             authors
             could
             any
             whit
             erre
             in
             writing
             .
             But
             others
             I
             so
             reade
             ,
             that
             
             with
             how
             great
             sanctitie
             and
             learning
             soever
             they
             doe
             excell
             ,
             I
             therefore
             thinke
             not
             any
             thing
             to
             be
             true
             ,
             because
             they
             so
             thought
             it
             :
             but
             because
             they
             were
             able
             to
             perswade
             mee
             ,
             either
             by
             those
             Canonicall
             authors
             ,
             or
             by
             some
             probable
             reason
             ,
             that
             it
             did
             not
             swarve
             from
             truth
             .
          
        
         
           Yet
           even
           to
           this
           field
           also
           doe
           our
           challengers
           provoke
           us
           ;
           and
           
             if
             the
             Fathers
             authority
             will
             not
             suffice
             ,
          
           they
           offer
           to
           
             produce
             good
             and
             certaine
             grounds
             out
             of
             the
             sacred
             Scriptures
             ,
          
           for
           confirmation
           of
           all
           the
           points
           of
           their
           religion
           which
           they
           have
           mentioned
           :
           yea
           ,
           further
           ,
           they
           challenge
           
             any
             Protestant
             to
             alledge
             any
             one
             text
             out
             of
             the
             said
             Scripture
             which
             condemneth
             any
             of
             the
             above
             written
             points
             .
          
           At
           which
           boldnesse
           of
           theirs
           wee
           should
           much
           wonder
           ,
           but
           that
           wee
           consider
           that
           Bankrupts
           commonly
           doe
           then
           most
           brag
           of
           their
           ability
           ,
           when
           their
           estate
           is
           at
           the
           lowest
           :
           perhaps
           also
           ,
           that
           Ignorance
           might
           be
           it
           ,
           that
           did
           beget
           in
           them
           this
           Boldnesse
           .
           For
           if
           they
           had
           been
           pleased
           to
           take
           the
           advice
           of
           their
           learned
           Counsell
           :
           their
           Canonists
           would
           have
           told
           them
           touching
           Confession
           ,
           (
           which
           is
           one
           of
           their
           points
           ;
           )
           that
           l
           
             it
             were
             better
             to
             hold
             ,
             that
             it
             was
             ordained
             by
             a
             certaine
             tradition
             of
             the
             universall
             Church
             ,
             then
             by
             the
             authority
             of
             the
             New
             or
             Old
             Testament
             .
             Melchior
             Canus
          
           m
           could
           have
           put
           them
           in
           minde
           ,
           that
           it
           is
           no
           where
           expressed
           in
           Scripture
           ,
           that
           
             Christ
             descended
             into
             Hell
             ,
             to
             deliver
             the
             soules
             of
             Adam
             ,
             and
             the
             rest
             of
             the
             Fathers
             which
             were
             detayned
             there
             .
          
           And
           
             Dominicus
             Bannes
          
           ,
           n
           that
           the
           holy
           Scriptures
           teach
           ,
           neither
           expressé
           ,
           nor
           yet
           
             impressé
             &
             involuté
          
           ,
           that
           
             prayers
             are
             to
             be
             made
             unto
             Saints
             ,
          
           or
           that
           
             their
             Images
             are
             to
             be
             worshipped
             .
          
           Or
           ,
           if
           the
           testimony
           of
           a
           lesuite
           will
           more
           prevayle
           with
           them
           :
           
             that
             Images
             should
             be
             vvorshipped
             ,
             Saints
             prayed
             unto
             ,
             Auricular
             Confession
             frequented
             ,
             Sacrifices
             celebrated
             
             both
             for
             the
             quicke
             and
             the
             dead
             ,
             and
             other
             things
             of
             this
             kind
          
           ;
           o
           Fr.
           Coster
           would
           have
           to
           be
           reckoned
           among
           divine
           Traditions
           ,
           which
           be
           not
           laid
           downe
           in
           the
           Scriptures
           .
        
         
           Howsoever
           yet
           the
           matter
           standeth
           ,
           we
           have
           no
           reason
           but
           willingly
           to
           accept
           of
           their
           challenge
           :
           and
           to
           require
           them
           to
           bring
           forth
           those
           
             good
             and
             certaine
             grounds
             out
             of
             the
             sacred
             Scriptures
             ,
          
           for
           confirmation
           of
           all
           the
           articles
           by
           them
           propounded
           :
           as
           also
           to
           let
           them
           see
           ,
           whether
           we
           
             be
             able
             to
             alledge
             any
             Text
             of
             Scripture
             ,
             which
             condemneth
             any
             of
             those
             points
             .
          
           Although
           I
           must
           confesse
           it
           will
           be
           a
           hard
           matter
           ,
           to
           make
           them
           see
           any
           thing
           ,
           which
           before
           hand
           have
           resolved
           to
           close
           their
           eyes
           ;
           having
           their
           mindes
           so
           preoccupied
           with
           prejudice
           ,
           that
           they
           professe
           before
           ever
           we
           begin
           ,
           they
           
             hold
             for
             certaine
             that
             wee
             shall
             never
             be
             able
          
           to
           produce
           any
           such
           Text.
           And
           why
           ,
           thinke
           you
           ?
           because
           ,
           forsooth
           ,
           we
           
             are
             neither
             more
             learned
             ,
             more
             pious
             ,
             nor
             more
             holy
             ,
             then
             the
             blessed
             Doctors
             and
             Martyrs
             of
             that
             first
             Church
             of
             Rome
             .
          
           As
           who
           should
           say
           ,
           we
           yeelded
           at
           the
           first
           word
           ,
           that
           all
           those
           
             blessed
             Doctors
             and
             Martyrs
          
           expounded
           the
           Scriptures
           every
           where
           to
           our
           disadvantage
           :
           or
           were
           so
           well
           perswaded
           of
           the
           tendernesse
           of
           a
           Iesuites
           conscience
           ,
           that
           because
           he
           hath
           taken
           an
           oath
           
             never
             to
             interpret
             the
             Scripture
             ,
             but
             according
             to
             the
             uniforme
             consent
             of
             the
             Fathers
             ,
          
           he
           could
           not
           therefore
           have
           the
           forehead
           to
           say
           :
           p
           
             I
             doe
             not
             deny
             ,
             that
             I
             have
             no
             author
             of
             this
             interpretation
             :
             yet
             doe
             I
             so
             much
             the
             rather
             approve
             it
             ,
             then
             that
             other
             of
             Augustines
             ,
             though
             the
             most
             probable
             of
             all
             the
             rest
             ;
             because
             it
             is
             more
             contrary
             to
             the
             sense
             of
             the
             Calvinists
             :
             which
             to
             mee
             is
             a
             great
             argument
             of
             probabilitie
             .
          
           Or
           as
           if
           lastly
           a
           man
           might
           not
           dissent
           from
           the
           ancient
           Doctors
           ,
           so
           much
           as
           in
           an
           exposition
           of
           a
           
           Text
           of
           Scripture
           ,
           but
           hee
           must
           presently
           make
           himselfe
           
             more
             learned
             ,
             more
             pious
          
           ,
           and
           
             more
             holy
          
           ,
           then
           they
           were
           .
        
         
           Yet
           their
           great
           Tostatus
           might
           have
           taught
           them
           ,
           q
           that
           this
           argument
           holdeth
           not
           :
           
             Such
             a
             one
             knoweth
             some
             conclusion
             ,
             that
             Augustine
             did
             not
             know
             ;
             therefore
             he
             is
             wiser
             then
             Augustine
             .
          
           Because
           ,
           
             as
             a
             certaine
             skilfull
             Physician
             said
             ,
             the
             men
             of
             our
             time
             being
             compared
             vvith
             the
             ancient
             ,
             are
             like
             unto
             a
             little
             man
             set
             upon
             a
             Giants
             neck
             ,
             compared
             with
             the
             Giant
             himselfe
             .
             For
             as
             that
             little
             man
             placed
             there
             ,
             seeth
             whatsoever
             the
             Giant
             seeth
             ,
             and
             somewhat
             more
             ;
             and
             yet
             if
             he
             be
             taken
             downe
             from
             the
             Giants
             neck
             ,
             would
             see
             little
             or
             nothing
             in
             comparison
             of
             the
             Giant
             :
             even
             so
             we
             being
             setled
             upon
             the
             wits
             and
             workes
             of
             the
             ancient
             ,
             it
             were
             not
             to
             be
             wondred
             ,
             nay
             it
             should
             be
             very
             agreeable
             unto
             reason
             ,
             that
             we
             should
             see
             whatsoever
             they
             saw
             ,
             and
             somewhat
             more
             .
             Though
             yet
          
           (
           saith
           he
           )
           
             wee
             doe
             not
             professe
             so
             much
             .
          
           And
           even
           to
           the
           same
           effect
           speaketh
           Friar
           Stella
           :
           that
           though
           it
           be
           farre
           from
           him
           to
           condemne
           the
           common
           exposition
           given
           by
           the
           ancient
           holy
           Doctors
           ;
           r
           
             yet
             he
             knoweth
             full
             well
             ,
             that
             Pygmeis
             being
             put
             upon
             Gyants
             shoulders
             ,
             doe
             see
             further
             then
             the
             Gyants
             themselves
             .
             Salmeron
          
           addeth
           ,
           s
           that
           
             by
             the
             increase
             of
             time
             ,
             divine
             mysteries
             have
             beene
             made
             knowen
             ,
             which
             before
             were
             hid
             from
             many
             :
             so
             that
             to
             know
             them
             now
             ,
             is
             to
             be
             attributed
             unto
             the
             benefite
             of
             the
             time
             ,
             not
             that
             we
             are
             better
             then
             our
             Fathers
             were
             .
          
           Bishop
           Fisher
           ,
           
           t
           that
           
             it
             cannot
             be
             obscure
             unto
             any
             ,
             that
             many
             things
             ,
             as
             well
             in
             the
             Gospels
             as
             in
             the
             rest
             of
             the
             Scriptures
             ,
             are
             now
             more
             exquisitely
             discussed
             by
             latter
             wits
             ,
             and
             more
             clearely
             understood
             ,
             then
             they
             have
             beene
             heretofore
             .
             Either
             by
             reason
             that
             the
             yce
             was
             not
             as
             yet
             broken
             unto
             the
             ancient
             ,
             neither
             did
             their
             age
             suffice
             to
             weigh
             exactly
             that
             vvhole
             sea
             of
             the
             Scriptures
             :
             or
             because
             in
             this
             most
             large
             field
             of
             the
             Scriptures
             ,
             even
             after
             the
             most
             diligent
             reapers
             ,
             some
             eares
             will
             remaine
             to
             be
             gathered
             ,
             as
             yet
             untouched
             .
          
           Hereupon
           Cardinall
           Caietan
           ,
           in
           the
           beginning
           of
           his
           Commentaries
           upon
           Moses
           ,
           adviseth
           his
           Reader
           ,
           u
           
             not
             to
             loath
             the
             new
             sense
             of
             the
             holy
             Scripture
             for
             this
             ,
             that
             it
             dissenteth
             from
             the
             ancient
             Doctors
             :
             but
             to
             search
             more
             exactly
             the
             text
             and
             context
             of
             the
             Scripture
             ;
             and
             if
             he
             find
             it
             agree
             ,
             to
             praise
             God
             ,
             that
             hath
             not
             tyed
             the
             exposition
             of
             the
             Scriptures
             to
             the
             senses
             of
             the
             ancient
             Doctors
             .
          
        
         
           But
           leaving
           comparisons
           ,
           which
           ,
           you
           know
           ,
           are
           odious
           (
           the
           envie
           whereof
           notwithstanding
           your
           owne
           
             Doctors
             and
             Masters
          
           ,
           you
           see
           ,
           helpe
           us
           to
           beare
           off
           ,
           and
           teach
           us
           how
           to
           decline
           :
           )
           I
           now
           come
           to
           the
           examination
           of
           the
           particular
           points
           by
           you
           propounded
           .
           It
           should
           indeed
           be
           your
           part
           by
           right
           ,
           to
           be
           the
           Assailant
           ,
           who
           first
           did
           make
           the
           Challenge
           :
           and
           I
           ,
           who
           sustaine
           the
           person
           of
           the
           Defendant
           ,
           might
           here
           wel
           stay
           ,
           accepting
           only
           your
           challenge
           ,
           &
           expecting
           your
           encounter
           .
           Yet
           do
           not
           I
           meane
           at
           this
           time
           to
           answer
           your
           Bill
           of
           Challenge
           as
           Bills
           are
           usually
           answered
           in
           the
           Chancerie
           ,
           with
           
             saving
             all
             advantages
             to
             the
             Defendant
             :
          
           I
           am
           content
           in
           this
           also
           to
           abbridge
           my selfe
           of
           the
           libertie
           w
           ch
           I
           might
           lawfully
           take
           ,
           &
           make
           a
           further
           demōstration
           of
           my
           forwardnes
           in
           undertaking
           the
           maintenāce
           of
           so
           good
           a
           cause
           ,
           by
           giving
           the
           first
           onset
           my selfe
           .
        
         
           
           
             OF
             TRADITIONS
             .
          
           
             TO
             begin
             therefore
             with
             Traditions
             ,
             which
             is
             your
             forlorne
             Hope
             that
             in
             the
             first
             place
             we
             are
             to
             set
             upon
             :
             this
             must
             I
             needes
             tell
             you
             before
             we
             begin
             ,
             that
             you
             much
             mistake
             the
             matter
             ,
             if
             you
             thinke
             that
             Traditions
             of
             all
             sorts
             promiscuously
             are
             struck
             at
             by
             our
             Religion
             .
             We
             willingly
             acknowledge
             ,
             that
             the
             word
             of
             God
             which
             by
             some
             of
             the
             Apostles
             was
             set
             downe
             in
             writing
             ,
             was
             both
             by
             themselves
             ,
             and
             others
             of
             their
             fellow-labourers
             ,
             delivered
             by
             word
             of
             mouth
             :
             and
             that
             the
             Church
             in
             succeeding
             ages
             was
             bound
             not
             only
             to
             preserve
             those
             sacred
             writings
             committed
             to
             her
             trust
             ,
             but
             also
             to
             deliver
             unto
             her
             children
             
               vivâ
               voce
            
             the
             forme
             of
             wholsome
             words
             contayned
             therein
             .
             Traditions
             therefore
             of
             this
             nature
             ,
             come
             not
             within
             the
             compasse
             of
             our
             controversie
             :
             the
             question
             being
             betwixt
             us
             
               de
               ipsâ
               doctrinâ
               traditâ
            
             ,
             not
             
               de
               tradendi
               modo
            
             ;
             touching
             the
             substance
             of
             the
             doctrine
             delivered
             ,
             not
             of
             the
             maner
             of
             delivering
             it
             .
             Againe
             ,
             it
             must
             be
             remembred
             that
             here
             wee
             speake
             of
             doctrine
             delivered
             as
             
               the
               word
               of
               God
            
             ,
             that
             is
             ,
             of
             points
             of
             religion
             revealed
             unto
             the
             Prophets
             and
             Apostles
             ,
             for
             the
             perpetuall
             information
             of
             Gods
             people
             :
             not
             of
             rites
             and
             ceremonies
             ,
             and
             other
             ordinances
             which
             are
             left
             to
             the
             disposition
             of
             the
             Church
             ,
             and
             consequently
             be
             not
             of
             divine
             but
             of
             positive
             and
             humane
             right
             .
             Traditions
             therefore
             of
             this
             kinde
             likewise
             are
             not
             properly
             brought
             within
             the
             circuit
             of
             this
             question
             .
          
           
             But
             that
             Traditions
             of
             men
             should
             be
             obtruded
             unto
             us
             for
             articles
             of
             Religion
             ,
             and
             admitted
             for
             parts
             of
             Gods
             worship
             ;
             or
             that
             any
             Traditions
             should
             be
             accepted
             
             for
             parcels
             of
             Gods
             word
             ,
             beside
             the
             holy
             Scriptures
             ,
             and
             such
             doctrines
             as
             are
             either
             expressely
             therein
             contayned
             ,
             or
             by
             sound
             inference
             may
             be
             deduced
             from
             thence
             :
             I
             thinke
             wee
             have
             reason
             to
             gainsay
             .
             As
             long
             as
             for
             the
             first
             wee
             have
             this
             direct
             sentence
             from
             God
             himselfe
             ;
             
               Matth.
               15.
               
               In
               vaine
               doe
               they
               worship
               me
               ,
               teaching
               for
               doctrines
               ,
               the
               Commandements
               of
               men
               .
            
             And
             for
             the
             second
             ,
             the
             expresse
             warrant
             of
             the
             Apostle
             ,
             
               2.
               
               Tim.
               3.
            
             testifying
             of
             the
             holy
             Scriptures
             ,
             not
             onely
             that
             they
             
               are
               able
               to
               make
               us
               wise
               unto
               salvation
            
             (
             which
             they
             should
             not
             be
             able
             to
             doe
             ,
             if
             they
             did
             not
             containe
             all
             things
             necessary
             to
             salvation
             )
             but
             also
             that
             by
             them
             
               the
               man
               of
               God
            
             (
             that
             is
             ,
             x
             the
             minister
             of
             Gods
             word
             ,
             unto
             whom
             it
             appertaineth
             y
             
               to
               declare
               all
               the
               counsell
               of
               God
            
             )
             may
             be
             
               perfectly
               instructed
               to
               every
               good
               worke
               :
            
             which
             could
             not
             be
             ,
             if
             the
             Scriptures
             did
             not
             containe
             all
             the
             counsell
             of
             God
             which
             was
             fit
             for
             him
             to
             learne
             ,
             or
             if
             there
             were
             any
             other
             word
             of
             God
             which
             he
             were
             bound
             to
             teach
             ,
             that
             should
             not
             be
             contained
             within
             the
             limits
             of
             the
             Booke
             of
             God.
             
          
           
             Now
             whether
             herein
             we
             disagree
             from
             the
             doctrine
             generally
             received
             by
             the
             Fathers
             :
             we
             referre
             our selves
             to
             their
             owne
             sayings
             .
             For
             Rituall
             Traditions
             unwritten
             ,
             and
             for
             doctrinall
             Traditions
             written
             indeed
             ,
             but
             preserved
             also
             by
             the
             continual
             preaching
             of
             the
             Pastors
             of
             the
             Church
             successively
             ;
             wee
             find
             no
             man
             a
             more
             earnest
             advocate
             then
             Tertullian
             .
             Yet
             hee
             ,
             having
             to
             deale
             with
             Hermogenes
             the
             hereticke
             in
             a
             question
             concerning
             the
             faith
             ,
             (
             whether
             all
             things
             at
             the
             beginning
             were
             made
             of
             nothing
             ?
             )
             presseth
             him
             in
             this
             manner
             ,
             with
             the
             argument
             
               ab
               authoritate
               negativé
            
             ;
             for
             avoyding
             whereof
             ,
             the
             Papists
             are
             driven
             to
             flie
             for
             succour
             to
             their
             unwritten
             verities
             .
             a
             
               Whether
               all
               things
               vvere
               
               made
               of
               any
               subject
               matter
               ,
               I
               have
               as
               yet
               read
               no
               where
               .
               Let
               those
               of
               Hermogenes
               his
               shop
               shew
               that
               it
               is
               written
               .
               If
               it
               be
               not
               written
               ,
               let
               them
               feare
               that
               Woe
               which
               is
               allotted
               to
               such
               as
               adde
               or
               take
               away
               .
            
          
           
             In
             the
             two
             Testaments
             ,
             saith
             Origen
             ,
             b
             
               every
               word
               that
               appertayneth
               to
               God
               may
               be
               required
               and
               discussed
               ;
               and
               all
               knowledge
               of
               things
               out
               of
               them
               may
               be
               understood
               .
               But
               if
               any
               thing
               doe
               remaine
               ,
               which
               the
               holy
               Scripture
               doth
               not
               determine
               ;
               no
               other
               third
               Scripture
               ought
               to
               be
               received
               for
               to
               authorize
               any
               knowledge
               :
               but
               that
               which
               remaineth
               we
               must
               commit
               to
               the
               fire
               ,
               that
               is
               ,
               we
               must
               reserve
               it
               to
               God.
               For
               in
               this
               present
               world
               God
               would
               not
               have
               us
               to
               know
               all
               things
               .
            
          
           
             Hippolytus
             the
             Martyr
             ,
             in
             his
             Homily
             against
             the
             Heresie
             of
             Noëtus
             .
             c
             
               There
               is
               one
               God
               ,
               whom
               wee
               doe
               not
               otherwise
               acknowledge
               (
               brethren
               )
               but
               out
               of
               the
               holy
               Scriptures
               .
               For
               as
               he
               that
               would
               professe
               the
               wisedome
               of
               this
               world
               ,
               cannot
               otherwise
               attaine
               hereunto
               ,
               unlesse
               hee
               reade
               the
               doctrine
               of
               the
               Philosophers
               :
               so
               whosoever
               of
               us
               will
               exercise
               pietie
               toward
               God
               ,
               cannot
               learne
               this
               elsewhere
               ,
               but
               out
               of
               the
               holy
               Scriptures
               .
               Whatsoever
               therefore
               the
               holy
               Scriptures
               doe
               preach
               ,
               that
               let
               us
               know
               ;
               and
               whatsoever
               they
               teach
               ,
               that
               let
               us
               understand
               .
            
          
           
             Athanasius
             ,
             in
             his
             Oration
             against
             the
             Gentiles
             ,
             toward
             the
             beginning
             :
             d
             
               The
               holy
               Scriptures
               given
               by
               inspiration
               of
               God
               ,
               are
               of
               themselves
               sufficient
               to
               the
               discoverie
               of
               truth
               .
            
          
           
             S.
             Ambrose
             :
             e
             
               The
               things
               which
               vve
               finde
               not
               in
               the
               
               Scriptures
               ,
               how
               can
               vve
               use
               them
               ?
            
             And
             againe
             :
             f
             
               I
               reade
               that
               he
               is
               the
               first
               ,
               I
               reade
               that
               hee
               is
               not
               the
               second
               ;
               they
               who
               say
               he
               is
               the
               second
               ,
               let
               them
               shew
               it
               by
               reading
               .
            
          
           
             
               It
               is
               well
            
             ,
             g
             saith
             S.
             
               Hilary
               ,
               that
               thou
               art
               content
               vvith
               those
               things
               vvhich
               be
               written
               .
            
             And
             in
             another
             place
             ,
             h
             he
             commendeth
             Constantius
             the
             Emperour
             ,
             for
             
               desiring
               the
               faith
               to
               be
               ordered
               onely
               according
               to
               those
               things
               that
               be
               vvritten
               .
            
          
           
             S.
             Basil
             :
             i
             
               Beleeve
               those
               things
               vvhich
               are
               written
               ;
               the
               things
               which
               are
               not
               written
               seeke
               not
               .
            
             k
             
               It
               is
               a
               manifest
               falling
               from
               the
               faith
               ,
               and
               an
               argument
               of
               arrogancy
               ,
               either
               to
               reject
               any
               point
               of
               those
               things
               that
               are
               written
               ,
               or
               to
               bring
               in
               any
               of
               those
               things
               that
               are
               not
               written
               .
            
             He
             teacheth
             further
             ,
             l
             
               that
               every
               word
               and
               action
               ought
               to
               be
               confirmed
               by
               the
               testimony
               of
               the
               holy
               Scripture
               ,
               for
               confirmation
               of
               the
               faith
               of
               the
               good
               ,
               and
               the
               confusion
               of
               the
               evill
            
             ▪
             and
             
               that
               it
               is
               the
               propertie
               of
               a
               faithfull
               man
               ,
               to
               bee
               fully
               perswaded
               of
               the
               truth
               of
               those
               things
               that
               are
               delivered
               in
               the
               holy
               Scripture
               ,
            
             m
             
               and
               not
               to
               dare
               eyther
               to
               reject
               or
               to
               adde
               any
               thing
               thereunto
               .
               For
               if
               whatsoever
               is
               not
               of
               faith
               be
               sinne
               ,
               as
               the
               Apostle
               saith
               ,
               and
               faith
               is
               by
               hearing
               ,
               and
               hearing
               by
               the
               word
               of
               God
               :
               then
               vvhatsoever
               is
               without
               the
               holy
               Scripture
               ,
               being
               not
               of
               faith
               ,
               must
               needs
               be
               sinne
               .
            
             Thus
             farre
             S.
             Basil.
             
          
           
             In
             like
             maner
             
               Gregory
               Nyssene
            
             ,
             S.
             Basils
             brother
             ,
             layeth
             this
             for
             a
             ground
             ,
             n
             
               vvhich
               no
               man
               should
               contradict
            
             ;
             that
             
               in
               that
               onely
               the
               truth
               must
               be
               acknowledged
               ,
               
               wherein
               the
               seale
               of
               the
               Scripture
               testimony
               is
               to
               be
               seene
               .
            
             And
             accordingly
             in
             another
             booke
             (
             attributed
             also
             unto
             him
             )
             we
             finde
             this
             conclusion
             made
             :
             o
             
               Forasmuch
               as
               this
               is
               upholden
               vvith
               no
               testimony
               of
               the
               Scripture
               ,
               as
               false
               vve
               will
               reject
               it
               .
            
          
           
             Thus
             also
             S.
             Hierome
             disputeth
             against
             
             Helvidius·
             p
             
               As
               vvee
               denye
               not
               those
               things
               that
               are
               written
               ;
               so
               vve
               refuse
               those
               things
               that
               are
               not
               vvritten
               .
               That
               God
               was
               borne
               of
               a
               Virgin
               we
               beleeve
               ,
               because
               we
               reade
               it
               :
               that
               Mary
               did
               marry
               after
               shee
               was
               delivered
               ,
               wee
               beleeve
               not
               ,
               because
               wee
               reade
               it
               not
               .
            
          
           
             
               In
               those
               things
            
             ,
             q
             saith
             S.
             
               Augustine
               ,
               vvhich
               are
               layd
               downe
               plainly
               in
               the
               Scriptures
               ,
               all
               those
               things
               are
               found
               which
               appertaine
               to
               faith
               and
               direction
               of
               life
               .
            
             And
             againe
             :
             r
             
               Whatsoever
               ye
               heare
            
             from
             the
             holy
             Scriptures
             ,
             
               let
               that
               savour
               vvell
               unto
               you
               ;
               whatsoever
               is
               without
               them
               ,
               refuse
               ,
               lest
               you
               wander
               in
               a
               cloud
               .
            
             And
             in
             another
             place
             :
             s
             
               All
               those
               things
               which
               in
               times
               past
               our
               ancestors
               have
               mentioned
               to
               be
               done
               toward
               mankind
               ,
               and
               have
               delivered
               unto
               us
               ;
               all
               those
               things
               also
               which
               we
               see
               ,
               and
               doe
               deliver
               unto
               our
               posteritie
               ,
               so
               farre
               as
               they
               appertaine
               to
               the
               seeking
               and
               maintayning
               of
               true
               Religion
               ,
               the
               holy
               Scripture
               hath
               not
               passed
               in
               silence
               .
            
          
           
             
               The
               holy
               Scripture
            
             ,
             t
             saith
             S.
             Cyrill
             of
             Alexandria
             ,
             
               is
               sufficient
               to
               make
               them
               which
               are
               brought
               up
               in
               it
               wise
               ,
               and
               most
               approved
               ,
               and
               furnished
               with
               most
               sufficient
               understanding
               .
            
             And
             againe
             :
             u
             
               That
               which
               the
               holy
               Scripture
               
               hath
               not
               said
               ,
               by
               what
               meanes
               should
               wee
               receive
               ,
               and
               account
               it
               among
               those
               things
               that
               be
               true
               ?
            
          
           
             Lastly
             ,
             in
             the
             writings
             of
             Theodoret
             wee
             meete
             with
             these
             kinde
             of
             speeches
             .
             x
             
               By
               the
               holy
               Scripture
               alone
               am
               I
               perswaded
               .
            
             y
             
               I
               am
               not
               so
               bold
               ,
               as
               to
               affirme
               any
               thing
               which
               the
               sacred
               Scripture
               passeth
               in
               silence
               .
            
             z
             
               It
               is
               an
               idle
               and
               a
               senselesse
               thing
               ,
               to
               seeke
               those
               things
               that
               are
               passed
               in
               silence
               .
            
             a
             
               Wee
               ought
               not
               to
               seeke
               those
               things
               which
               are
               passed
               in
               silence
               ;
               but
               rest
               in
               the
               things
               that
               are
               written
               .
            
          
           
             By
             the
             verdict
             of
             these
             twelve
             men
             ,
             you
             may
             judge
             ,
             what
             opinion
             was
             held
             in
             those
             ancient
             times
             of
             such
             Traditions
             as
             did
             crosse
             ,
             either
             the
             verity
             or
             the
             perfection
             of
             the
             sacred
             Scripture
             :
             which
             are
             the
             Traditions
             we
             set
             our selves
             against
             .
             If
             now
             it
             be
             demanded
             ,
             in
             what
             Popes
             dayes
             the
             contrarie
             doctrine
             was
             brought
             in
             among
             Christians
             :
             I
             answer
             ,
             that
             if
             S.
             Peter
             were
             ever
             Pope
             ,
             in
             his
             dayes
             it
             was
             ,
             that
             some
             seducers
             first
             laboured
             to
             bring
             in
             Will-worship
             into
             the
             Church
             ;
             against
             whom
             S.
             Paul
             opposing
             himselfe
             ,
             
               Coloss.
               2.
            
             counteth
             it
             a
             sufficient
             argument
             to
             condemne
             all
             such
             inventions
             ,
             that
             they
             were
             
               the
               commandements
               and
               doctrines
               of
               men
               .
            
             Shortly
             after
             them
             ,
             started
             up
             other
             Hereticks
             ,
             who
             taught
             ,
             that
             b
             
               the
               truth
               could
               not
               be
               found
               out
               of
               the
               Scriptures
               by
               those
               to
               whom
               Tradition
               was
               unknowen
               .
               forasmuch
               as
               it
               was
               not
               delivered
               by
               writing
               ,
               but
               by
               word
               of
               mouth
               :
               for
               which
               cause
               S.
               Paul
               also
               should
               say
               ;
               Wee
               speake
               wisedome
               among
               them
               that
               be
               perfect
               .
            
          
           
             The
             verie
             same
             Text
             doe
             the
             c
             Iesuites
             alledge
             ,
             to
             prove
             the
             dignitie
             of
             manie
             mysteries
             to
             be
             such
             ,
             that
             they
             require
             silence
             ;
             and
             that
             it
             is
             unmeet
             they
             should
             
             bee
             opened
             in
             the
             Scriptures
             ,
             which
             are
             read
             to
             the
             whole
             world
             ,
             and
             therefore
             can
             onely
             be
             learned
             by
             unwritten
             Traditions
             .
             Wherein
             they
             consider
             not
             ,
             how
             they
             make
             so
             neare
             an
             approach
             unto
             the
             confines
             of
             some
             of
             the
             ancientest
             Heretickes
             ,
             that
             they
             may
             well
             shake
             hands
             together
             .
             For
             howsoever
             some
             of
             them
             were
             so
             madde
             as
             to
             d
             say
             ,
             that
             they
             were
             wiser
             then
             the
             Apostles
             themselves
             ;
             and
             therefore
             made
             light
             account
             of
             the
             doctrine
             which
             they
             delivered
             unto
             the
             Church
             ,
             either
             by
             writing
             or
             by
             word
             of
             mouth
             :
             yet
             all
             of
             them
             broake
             not
             forth
             into
             that
             open
             impietie
             ;
             the
             same
             mysterie
             of
             iniquitie
             wrought
             in
             some
             of
             Antichrists
             fore-runners
             then
             ,
             which
             is
             discovered
             in
             his
             ministers
             now
             .
             e
             
               They
               confessed
               indeed
            
             (
             as
             witnesseth
             
               Tertullian
               )
               that
               the
               Apostles
               were
               ignorant
               of
               nothing
               ,
               and
               differed
               not
               among
               themselves
               in
               their
               preaching
               :
               but
               they
               say
               ,
               they
               revealed
               not
               all
               things
               unto
               all
               men
               ;
               some
               things
               they
               delivered
               openly
               and
               to
               all
               ,
               some
               things
               secretly
               and
               to
               a
               few
               .
               because
               that
               Paul
               useth
               this
               speech
               unto
               Timothy
               :
               O
               Timothy
               ,
               keep
               that
               which
               is
               committed
               to
               thy
               trust
               .
               And
               againe
               ;
               That
               good
               thing
               which
               was
               committed
               unto
               thee
               ,
               keepe
               .
            
             Which
             verie
             Texts
             the
             f
             Iesuites
             likewise
             bring
             in
             ,
             to
             prove
             ,
             that
             there
             are
             some
             Traditions
             ,
             which
             are
             not
             contayned
             in
             the
             Scripture
             .
          
           
             In
             the
             dayes
             of
             S.
             Hierome
             also
             ,
             this
             was
             wont
             to
             be
             the
             saying
             of
             Hereticks
             :
             g
             
               We
               are
               the
               sonnes
               of
               the
               wise
               men
               ,
               which
               from
               the
               beginning
               have
               delivered
               the
               doctrine
               of
               the
               Apostles
               unto
               us
               .
            
             But
             h
             those
             things
             (
             saith
             that
             Father
             )
             
               which
               they
               of
               themselves
               finde
               out
               and
               faine
               to
               have
               received
               as
               it
               were
               by
               Tradition
               from
               the
               Apostles
               ,
               
               without
               the
               authoritie
               and
               testimonies
               of
               the
               Scriptures
               ,
               the
               sword
               of
               God
               doth
               smite
               .
            
             S.
             i
             Chrysostome
             in
             like
             maner
             giveth
             this
             for
             a
             marke
             of
             Antichrist
             ,
             and
             of
             all
             spiritual
             theeves
             :
             that
             they
             come
             not
             in
             by
             the
             doore
             of
             the
             Scriptures
             .
             For
             the
             Scripture
             (
             saith
             hee
             )
             k
             
               like
               unto
               a
               sure
               doore
               ,
               doth
               barre
               an
               entrance
               unto
               Hereticks
               ,
               safeguarding
               us
               in
               all
               things
               that
               we
               will
               ,
               and
               not
               suffering
               us
               to
               be
               deceived
               .
            
             Whereupon
             he
             concludeth
             ,
             that
             l
             
               who
               so
               useth
               not
               the
               Scriptures
               ,
               but
               commeth
               in
               otherwise
               ,
               that
               is
               ,
               betaketh
               himselfe
               to
               another
               and
               an
               unlawfull
               way
               ,
               he
               is
               a
               theefe
               .
            
          
           
             How
             this
             mysterie
             of
             iniquitie
             wrought
             when
             Antichrist
             came
             unto
             his
             full
             growth
             ,
             and
             what
             experiments
             his
             followers
             gave
             of
             their
             theevish
             entry
             in
             this
             kind
             ,
             was
             well
             observed
             by
             the
             author
             of
             the
             book
             
               De
               unitate
               Ecclesiae
            
             (
             thought
             by
             some
             to
             be
             Waltram
             Bishop
             of
             Naumburg
             :
             )
             who
             speaking
             of
             the
             m
             Monks
             that
             for
             the
             upholding
             of
             Pope
             Hildebrands
             faction
             ,
             brought
             in
             
               schismes
               and
               heresies
            
             into
             the
             Church
             ,
             noteth
             this
             specially
             of
             them
             ;
             that
             
               despising
               the
               tradition
               of
               God
               ,
               they
               desired
               other
               doctrines
               ,
               and
               brought
               in
               maisteries
               of
               humane
               institution
               .
            
             Against
             whom
             hee
             alledgeth
             the
             authoritie
             of
             their
             owne
             S.
             Benedict
             ,
             the
             father
             of
             the
             Monkes
             in
             the
             West
             ;
             writing
             thus
             :
             n
             
               The
               Abbot
               ought
               to
               teach
               ,
               or
               ordaine
               ,
               or
               command
               nothing
               ,
               which
               is
               without
               the
               precept
               of
               the
               Lord
               :
               but
               his
               commandement
               or
               instruction
               should
               be
               spred
               as
               the
               leaven
               of
               divine
               righteousnesse
               in
               the
               minds
               of
               his
               Disciples
               .
            
             Whereunto
             also
             hee
             might
             have
             added
             the
             testimonie
             of
             the
             two
             famous
             
             Fathers
             of
             Monasticall
             discipline
             in
             the
             East
             :
             
               S.
               Antony
            
             I
             meane
             ,
             who
             taught
             his
             Schollers
             that
             o
             
               the
               Scriptures
               were
               sufficient
               for
               doctrine
            
             ;
             and
             S.
             Basil
             ,
             who
             unto
             the
             question
             ,
             
               Whether
               it
               were
               expedient
               that
               novices
               should
               presently
               learne
               those
               things
               that
               are
               in
               the
               Scripture
               ?
            
             returneth
             this
             answere
             :
             p
             
               It
               is
               fit
               and
               necessarie
               ,
               that
               every
               one
               should
               learne
               out
               of
               the
               holy
               Scripture
               that
               which
               is
               for
               his
               use
               ;
               both
               for
               his
               full
               settlement
               in
               godlinesse
               ,
               and
               that
               hee
               may
               not
               be
               accustomed
               unto
               humane
               traditions
               .
            
          
           
             Marke
             here
             the
             difference
             betwixt
             the
             Monkes
             of
             
               Saint
               Basil
            
             ,
             and
             
               Pope
               Hildebrands
            
             breeding
             .
             The
             Novices
             of
             the
             former
             were
             trayned
             in
             the
             Scriptures
             ,
             to
             the
             end
             
               they
               might
               not
               be
               accustomed
               unto
               humane
               traditions
               :
            
             those
             of
             the
             latter
             ,
             to
             the
             cleane
             contrarie
             intent
             ,
             were
             kept
             back
             from
             the
             studie
             of
             the
             Scriptures
             ,
             that
             
               they
               might
               be
               accustomed
               unto
               humane
               traditions
               .
            
             For
             this
             ,
             by
             the
             foresaid
             author
             ,
             is
             expressely
             noted
             of
             those
             Hildebrandine
             Monkes
             ,
             that
             they
             q
             
               permitted
               not
               yong
               men
               in
               their
               Monasteries
               to
               studie
               this
               saving
               knowledge
               :
               to
               the
               end
               that
               their
               rude
               wit
               might
               be
               nourished
               with
               the
               huskes
               of
               divels
               ,
               which
               are
               the
               customes
               of
               humane
               traditions
               ;
               that
               being
               accustomed
               to
               such
               filth
               ,
               they
               might
               not
               taste
               how
               sweet
               the
               Lord
               was
               .
            
             And
             even
             thus
             in
             the
             times
             following
             ,
             from
             Monkes
             to
             Friars
             ,
             and
             from
             them
             to
             secular
             Priests
             and
             Prelates
             ,
             as
             it
             were
             by
             tradition
             from
             hand
             to
             hand
             ,
             the
             like
             ungodly
             policie
             was
             continued
             ,
             of
             keeping
             the
             common
             people
             from
             the
             knowledge
             of
             the
             Scriptures
             ;
             as
             for
             other
             reasons
             ,
             so
             likewise
             that
             by
             this
             meanes
             they
             might
             be
             drawne
             to
             
               humane
               traditions
            
             .
             Which
             was
             not
             onely
             observed
             by
             
             r
             Erasmus
             ,
             before
             ever
             Luther
             stirred
             against
             the
             Pope
             :
             but
             openly
             in
             a
             maner
             confessed
             afterwards
             by
             a
             bitter
             adversarie
             of
             his
             ,
             
               Petrus
               Sutor
            
             ,
             a
             Carthusian
             Monke
             ;
             who
             ,
             among
             other
             inconveniences
             for
             which
             he
             would
             have
             the
             people
             debarred
             from
             reading
             the
             Scripture
             ,
             alledgeth
             this
             also
             for
             one
             .
             s
             
               Whereas
               manie
               things
               are
               openly
               taught
               to
               be
               observed
               ,
               which
               are
               not
               to
               be
               expressely
               had
               in
               the
               holy
               Scriptures
               :
               will
               not
               the
               simple
               people
               ,
               observing
               these
               things
               ,
               quickly
               murmure
               ,
               and
               complaine
               that
               so
               great
               burdens
               should
               be
               imposed
               upon
               them
               ,
               whereby
               the
               libertie
               of
               the
               Gospell
               is
               so
               greatly
               impaired
               ?
               Will
               not
               they
               also
               easily
               be
               drawne
               away
               from
               the
               observation
               of
               the
               ordinances
               of
               the
               Church
               ,
               when
               they
               shall
               observe
               that
               they
               are
               not
               contained
               in
               the
               Law
               of
               Christ
               ?
            
          
           
             Having
             thus
             therefore
             discovered
             unto
             these
             Deuterotae
             (
             for
             so
             S.
             t
             Hierome
             useth
             to
             style
             such
             Tradition-mongers
             )
             both
             their
             grandfathers
             ,
             and
             their
             more
             immediat
             progenitors
             :
             I
             passe
             now
             forward
             unto
             the
             second
             point
             .
          
        
         
           
             OF
             THE
             REAL
             PRESENCE
             .
          
           
             HOw
             farre
             
               the
               real
               presence
            
             of
             the
             bodie
             of
             Christ
             in
             the
             Sacrament
             ,
             is
             allowed
             or
             disallowed
             by
             us
             ,
             I
             have
             at
             large
             declared
             in
             an
             a
             other
             place
             .
             The
             summe
             
             is
             this
             :
             That
             in
             the
             receiving
             of
             the
             blessed
             Sacrament
             ,
             we
             are
             to
             distinguish
             betweene
             the
             outward
             and
             the
             inward
             action
             of
             the
             Communicant
             .
             In
             the
             outward
             ,
             with
             our
             bodily
             mouth
             wee
             receive
             really
             the
             visible
             elements
             of
             Bread
             and
             Wine
             :
             in
             the
             inward
             ,
             wee
             doe
             by
             faith
             really
             receive
             the
             bodie
             and
             bloud
             of
             our
             Lord
             ,
             that
             is
             to
             say
             ,
             wee
             are
             truely
             and
             indeed
             made
             partakers
             of
             Christ
             crucified
             ,
             to
             the
             spirituall
             strengthning
             of
             our
             inward
             man.
             They
             of
             the
             adverse
             part
             have
             made
             such
             a
             confusion
             of
             these
             things
             ,
             that
             for
             the
             first
             ,
             they
             do
             utterly
             denie
             ,
             that
             after
             the
             words
             of
             consecration
             there
             remaineth
             anie
             Bread
             or
             Wine
             at
             all
             to
             be
             received
             :
             and
             for
             the
             second
             ,
             do
             affirme
             ,
             that
             the
             bodie
             and
             bloud
             of
             Christ
             is
             in
             such
             a
             maner
             present
             ,
             under
             the
             outward
             shewes
             of
             bread
             and
             wine
             ,
             that
             whosoever
             receiveth
             the
             one
             (
             be
             he
             good
             or
             bad
             ,
             beleever
             or
             unbeleever
             )
             doth
             therewith
             really
             receive
             the
             other
             .
             We
             are
             therfore
             here
             put
             to
             prove
             ,
             that
             Bread
             is
             bread
             ,
             and
             Wine
             is
             wine
             :
             a
             matter
             (
             one
             would
             thinke
             )
             that
             easily
             might
             be
             determined
             by
             common
             sense
             .
             
               That
               which
               you
               see
            
             (
             saith
             b
             S.
             
               Augustine
               )
               is
               the
               Bread
               and
               the
               Cup
               :
               which
               your
               very
               eyes
               doe
               declare
               unto
               you
               .
            
             But
             because
             we
             have
             to
             deale
             with
             men
             ,
             that
             will
             needs
             herein
             be
             senselesse
             ;
             wee
             will
             for
             this
             time
             referre
             them
             to
             c
             Tertullians
             discourse
             
               of
               the
               five
               senses
            
             ,
             (
             wishing
             they
             may
             be
             restored
             to
             the
             use
             of
             their
             five
             witts
             againe
             :
             )
             and
             ponder
             the
             testimonies
             of
             our
             Saviour
             Christ
             ,
             in
             the
             sixt
             of
             Iohn
             ,
             and
             in
             the
             words
             of
             the
             Institution
             ,
             which
             they
             oppose
             against
             all
             sense
             ,
             but
             in
             the
             end
             shall
             finde
             to
             be
             as
             opposit
             to
             this
             phantasticall
             conceit
             of
             theirs
             ,
             as
             anie
             thing
             can
             be
             .
          
           
             Touching
             our
             Saviours
             speech
             ,
             of
             the
             
               eating
               of
               his
               flesh
            
             ,
             and
             the
             
               drinking
               of
               his
               bloud
            
             ,
             in
             the
             sixth
             of
             Iohn
             ;
             
             these
             five
             things
             specially
             may
             be
             observed
             .
             First
             ,
             that
             the
             question
             betwixt
             our
             Adversaries
             &
             us
             ,
             being
             not
             ,
             Whether
             Christs
             bodie
             be
             turned
             into
             bread
             ,
             but
             whether
             bread
             be
             turned
             into
             Christs
             bodie
             ;
             the
             words
             in
             S.
             Iohn
             ,
             if
             they
             be
             pressed
             literally
             ,
             serve
             more
             strongly
             to
             prove
             the
             former
             ,
             then
             the
             latter
             .
             Secondly
             ,
             that
             this
             Sermon
             was
             uttered
             by
             our
             Saviour
             ,
             above
             a
             yeare
             before
             the
             celebration
             of
             his
             last
             Supper
             ,
             wherein
             the
             Sacrament
             of
             his
             bodie
             and
             bloud
             was
             instituted
             :
             at
             which
             time
             none
             of
             his
             hearers
             could
             possibly
             have
             understood
             him
             to
             have
             spoken
             of
             the
             externall
             eating
             of
             him
             in
             the
             Sacrament
             .
             Thirdly
             ,
             that
             by
             the
             eating
             of
             the
             flesh
             of
             Christ
             ,
             and
             the
             drinking
             of
             his
             bloud
             ,
             there
             ,
             is
             not
             here
             meant
             an
             externall
             eating
             or
             drinking
             with
             the
             mouth
             and
             throate
             of
             the
             bodie
             ,
             (
             as
             the
             d
             Iewes
             then
             ,
             and
             the
             Romanists
             farre
             more
             grossely
             then
             they
             ,
             have
             since
             imagined
             :
             )
             but
             an
             internall
             and
             a
             spirituall
             ,
             effected
             by
             a
             lively
             faith
             and
             the
             quickning
             spirit
             of
             Christ
             in
             the
             soule
             of
             the
             beleever
             .
             For
             e
             
               there
               is
               a
               spirituall
               mouth
               of
               the
               inner
               man
               ,
            
             (
             as
             S.
             Basil
             noteth
             )
             
               wherewith
               hee
               is
               nourished
               that
               is
               made
               partaker
               of
               the
               Word
               of
               life
               ,
               which
               is
               the
               bread
               that
               commeth
               downe
               from
               heaven
               .
               Fourthly
               ,
            
             that
             this
             spirituall
             feeding
             upon
             the
             bodie
             and
             blood
             of
             Christ
             ,
             is
             not
             to
             be
             found
             in
             the
             Sacrament
             onely
             ,
             but
             also
             out
             of
             the
             Sacrament
             .
             Fiftly
             ,
             that
             the
             eating
             of
             the
             flesh
             ,
             and
             the
             drinking
             of
             the
             b●ood
             here
             mentioned
             ,
             is
             of
             such
             excellent
             vertue
             ,
             that
             the
             receiver
             is
             thereby
             made
             to
             remaine
             in
             Christ
             ,
             and
             Christ
             in
             him
             ,
             and
             by
             that
             meanes
             certainly
             freed
             from
             d●ath
             ,
             and
             assured
             of
             everlasting
             life
             .
             Which
             seeing
             it
             cannot
             be
             verified
             of
             the
             eating
             of
             the
             Sacrament
             (
             whereof
             both
             the
             godly
             &
             the
             wicked
             are
             partakers
             :
             )
             it
             proveth
             ,
             not
             onely
             that
             our
             Saviour
             did
             not
             here
             
             speake
             of
             the
             Sacramentall
             eating
             ;
             but
             further
             also
             ,
             that
             the
             thing
             which
             is
             delivered
             in
             the
             externall
             part
             of
             the
             Sacrament
             ,
             cannot
             be
             conceived
             to
             be
             really
             ,
             but
             sacramentally
             onely
             ,
             the
             flesh
             and
             blood
             of
             Christ.
             
          
           
             The
             first
             of
             these
             may
             be
             plainly
             seene
             in
             the
             Text
             :
             where
             our
             Saviour
             doth
             not
             onely
             say
             ,
             
               I
               am
               the
               bread
               of
               life
               ,
            
             vers
             .
             48.
             and
             ,
             
               I
               am
               the
               living
               bread
               that
               came
               downe
               from
               heaven
               ,
            
             vers
             .
             51.
             but
             addeth
             also
             in
             the
             55.
             verse
             .
             
               For
               my
               flesh
               is
               meate
               indeed
               ,
               and
               my
               bloud
               is
               drinke
               indeed
               .
            
             Which
             words
             being
             the
             most
             forcible
             of
             all
             the
             rest
             ,
             &
             those
             wherewith
             the
             simpler
             sort
             are
             cōmonly
             most
             deluded
             ,
             might
             carry
             some
             shew
             of
             proofe
             ,
             that
             Christs
             flesh
             &
             blood
             should
             be
             turned
             into
             bread
             &
             wine
             ;
             but
             have
             no
             maner
             of
             colour
             to
             prove
             ,
             that
             bread
             and
             wine
             are
             turned
             into
             the
             flesh
             and
             blood
             of
             Christ.
             The
             truth
             of
             the
             second
             ,
             appeareth
             by
             the
             four●h
             verse
             :
             in
             which
             we
             finde
             ,
             that
             this
             fell
             out
             not
             long
             before
             the
             Passeover
             ;
             and
             consequently
             ,
             a
             yeare
             at
             least
             before
             that
             last
             Passeover
             ,
             wherein
             our
             Saviour
             instituted
             the
             Sacrament
             of
             his
             Supper
             .
             Wee
             willingly
             indeed
             do
             acknowledge
             ,
             that
             that
             which
             is
             inwardly
             presented
             in
             the
             Lords
             Supper
             ,
             and
             spiritually
             received
             by
             the
             soule
             of
             the
             faithfull
             ,
             is
             that
             verie
             thing
             which
             is
             treated
             of
             in
             the
             sixth
             of
             Iohn
             :
             but
             wee
             denie
             that
             it
             was
             our
             Saviours
             intention
             in
             this
             place
             ,
             to
             speake
             of
             that
             which
             is
             externally
             delivered
             in
             the
             Sacrament
             ,
             and
             orally
             received
             by
             the
             Communicant
             .
             And
             for
             our
             warrant
             herein
             ,
             wee
             need
             looke
             no
             further
             then
             to
             that
             earnest
             asseveration
             of
             our
             Saviour
             in
             the
             53.
             verse
             :
             
               Verily
               ,
               verily
               I
               say
               unto
               you
               ;
               Except
               yee
               eate
               the
               flesh
               of
               the
               Sonne
               of
               man
               ,
               and
               drinke
               his
               blood
               ,
               ye
               have
               no
               life
               in
               you
               .
            
             Wherin
             there
             is
             not
             onely
             an
             obligation
             laid
             upon
             them
             for
             doing
             of
             this
             ,
             (
             which
             in
             no
             likelyhood
             could
             be
             intended
             
             of
             the
             externall
             eating
             of
             the
             Sacrament
             ,
             that
             was
             not
             as
             yet
             in
             being
             :
             )
             but
             also
             an
             absolute
             necessitie
             imposed
             ,
             
               non
               praecepti
               solùm
               ratione
               ,
               sed
               etiā
               medij
               .
            
             Now
             to
             hold
             ,
             that
             all
             they
             are
             excluded
             from
             life
             ,
             which
             have
             not
             had
             the
             meanes
             to
             receive
             the
             Sacrament
             of
             the
             Lords
             Supper
             :
             is
             as
             untrue
             ,
             as
             it
             is
             uncharitable
             .
             And
             therefore
             manie
             of
             the
             Papists
             themselves
             ,
             as
             
               Biel
               ,
               Cusanus
               ,
               Cajelan
               ,
               Tapper
               ,
               Hessels
               ,
               Iansenius
               ,
            
             and
             others
             ,
             confesse
             ,
             that
             our
             Saviour
             in
             the
             sixth
             of
             Iohn
             did
             not
             properly
             treat
             of
             the
             Sacrament
             .
          
           
             The
             third
             of
             the
             points
             proposed
             ,
             may
             be
             collected
             out
             of
             the
             first
             part
             of
             Christs
             speech
             ,
             in
             the
             35.
             and
             36.
             verses
             .
             
               I
               am
               the
               bread
               of
               life
               :
               hee
               that
               commeth
               to
               mee
               ,
               shall
               never
               hunger
               ;
               and
               he
               that
               beleeveth
               on
               me
               ,
               shall
               never
               thirst
               .
               But
               I
               said
               unto
               you
               ,
               that
               yee
               also
               have
               seene
               me
               ,
               and
               beleeve
               not
               .
            
             But
             especially
             ,
             out
             of
             the
             last
             ,
             from
             the
             61.
             verse
             forward
             .
             
               When
               Iesus
               knew
               in
               himselfe
               that
               his
               Disciples
               murmured
               at
               it
               ,
               hee
               said
               unto
               them
               ;
               Doeth
               this
               offend
               you
               ?
               What
               then
               if
               you
               should
               see
               the
               Sonne
               of
               man
               ascend
               up
               where
               hee
               was
               before
               ?
               It
               is
               the
               spirit
               that
               quickneth
               ,
               the
               flesh
               profiteth
               nothing
               :
               the
               words
               that
               I
               speake
               unto
               you
               are
               spirit
               and
               life
               .
               But
               there
               are
               some
               of
               you
               that
               beleeve
               not
               .
            
             Which
             words
             Athanasius
             (
             or
             whosoever
             was
             the
             author
             of
             the
             Tractate
             upon
             that
             place
             ;
             
               Quicunque
               dixerit
               verbum
               in
               filium
               homi●is
            
             )
             noteth
             our
             Saviour
             to
             have
             used
             ;
             that
             his
             hearers
             might
             learne
             ,
             f
             
               that
               those
               things
               which
               hee
               spake
               ,
               were
               not
               carnall
               but
               spirituall
               .
               For
               how
               many
               could
               his
               bodie
               have
               sufficed
               for
               meat
               ,
               that
               it
               should
               be
               made
               the
               food
               of
               the
               whole
               world
               ?
               But
               therefore
               it
               was
               that
               he
               made
               mention
               of
               the
               Sonne
               of
               mans
               ascension
               into
               heaven
               ,
               that
               he
               might
               draw
               them
               from
               this
               corporall
               conceit
               ;
               and
               that
               hereafter
               they
               might
               learne
               ,
               that
               the
               flesh
               which
               he
               spake
               of
               ,
               was
               celestiall
               
               meat
               from
               above
               ,
               and
               spirituall
               nourishment
               to
               be
               given
               by
               him
               .
               For
               the
               words
               which
               I
               have
               spoken
               unto
               you
            
             (
             saith
             he
             )
             
               are
               spirit
               and
               life
            
             .
             So
             likewise
             Tertullian
             :
             g
             
               Although
               he
               saith
               that
               the
               flesh
               profiteth
               nothing
               ,
               the
               meaning
               of
               the
               speech
               must
               be
               directed
               according
               to
               the
               intent
               of
               the
               matter
               in
               hand
               .
               For
               ,
               because
               they
               thought
               it
               to
               be
               a
               hard
               and
               an
               intolerable
               speech
               ,
               as
               if
               he
               had
               determined
               that
               his
               flesh
               should
               be
               truly
               eaten
               by
               them
               :
               that
               hee
               might
               dispose
               the
               state
               of
               salvation
               by
               the
               spirit
               ,
               hee
               premised
               ;
               It
               is
               the
               spirit
               that
               quíckneth
               .
               and
               so
               subjoyned
               ;
               The
               flesh
               profiteth
               nothing
               ,
               namely
               to
               quicken
               .
            
             &c.
             h
             
               And
               because
               the
               Word
               was
               made
               flesh
               ,
               it
               therefore
               was
               to
               be
               desired
               for
               causing
               of
               life
               ,
               and
               to
               be
               devoured
               by
               hearing
               ,
               and
               to
               be
               chewed
               by
               understanding
               ,
               and
               to
               be
               digested
               by
               faith
               .
               For
               a
               little
               before
               he
               had
               also
               affirmed
               that
               his
               flesh
               was
               heavenly
               bread
               :
               urging
               still
               by
               the
               Allegory
               of
               necessary
               food
               ,
               the
               remembrance
               of
               the
               fathers
               ,
               who
               preferred
               the
               bread
               and
               the
               flesh
               of
               the
               Egyptians
               before
               Gods
               calling
               .
            
             Adde
             hereunto
             the
             sentence
             of
             Origen
             :
             i
             
               There
               is
               in
               the
               New
               Testament
               also
               a
               letter
               which
               killeth
               him
               that
               doth
               not
               spiritually
               conceive
               the
               things
               that
               be
               spoken
               .
               For
               if
               according
               to
               the
               letter
               you
               do
               follow
               this
               same
               which
               is
               said
               ;
               Except
               yee
               eate
               the
               flesh
               of
               the
               Sonne
               of
               man
               ,
               and
               drinke
               his
               blood
               :
               this
               letter
               killeth
               .
            
             And
             those
             sayings
             which
             everie
             where
             occurre
             in
             S.
             Augustines
             Tractates
             upon
             Iohn
             :
             k
             
               How
               shall
               I
               send
               up
               my
               hand
               unto
               heaven
               ,
               to
               take
               hold
               on
            
             Christ
             
               sitting
               there
               ?
               Send
               thy
               faith
               ,
               and
               thou
               hast
               hold
               
               of
               him
               !
            
             l
             
               Why
               preparest
               thou
               thy
               teeth
               and
               thy
               belly
               ?
               Bele●ve
               ,
               and
               thou
               hast
               eaten
               .
            
             m
             
               For
               this
               is
               to
               eate
               the
               living
               bread
               ,
               to
               beleeve
               in
               him
               .
               He
               that
               beleeveth
               in
               him
               ,
               eateth
               .
               He
               is
               invisibly
               fedd
               ,
               because
               he
               is
               invisibly
               regenerated
               .
               He
               is
               inwardly
               a
               b●be
               ,
               inwardly
               renewed
               :
               where
               he
               is
               renewed
               ,
               there
               is
               he
               nourished
               .
            
          
           
             The
             fourth
             proposition
             doth
             necessarily
             follow
             upon
             the
             third
             .
             For
             if
             the
             eating
             and
             drinking
             here
             spoken
             of
             ,
             be
             not
             an
             externall
             eating
             and
             drinking
             ,
             but
             an
             inward
             participation
             of
             Christ
             ,
             by
             the
             communion
             of
             his
             quickning
             spirit
             :
             it
             is
             evident
             ,
             that
             this
             blessing
             is
             to
             be
             found
             in
             the
             soule
             ,
             not
             onely
             in
             the
             use
             of
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             but
             at
             other
             times
             also
             .
             
               It
               is
               no
               wayes
               to
               be
               doubted
               by
               anie
               one
            
             (
             saith
             S.
             n
             
               Augustine
               )
               that
               every
               one
               of
               the
               faithfull
               is
               made
               partaker
               of
               the
               body
               and
               bloud
               of
               our
               Lord
               ,
               when
               he
               is
               made
               a
               member
               of
               Christ
               in
               Baptisme
               :
               and
               that
               hee
               is
               not
               estranged
               from
               the
               communion
               of
               that
               bread
               and
               cup
               ,
               although
               before
               he
               eate
               that
               bread
               ,
               and
               drinke
               that
               cup
               ,
               hee
               depart
               out
               of
               this
               world
               ,
               being
               setled
               in
               the
               unitie
               of
               the
               body
               of
               Christ.
               For
               he
               is
               not
               deprived
               of
               the
               participation
               and
               the
               benefite
               of
               that
               Sacrament
               ,
               when
               hee
               hath
               found
               that
               which
               this
               Sacrament
               doth
               signifie
               .
            
             And
             hereupon
             wee
             see
             ,
             that
             diverse
             of
             the
             Fathers
             doe
             apply
             the
             sixth
             of
             Iohn
             ,
             to
             the
             hearing
             of
             the
             Word
             also
             :
             as
             ,
             o
             
               Clemens
               Alexandrinus
            
             ,
             p
             
               Origen
               ,
               Eusebius
               Caesareensis
            
             ,
             and
             others
             .
             
               We
               are
               said
               to
               drinke
               the
               blood
               of
               Christ
            
             (
             saith
             q
             
               Origen
               )
               not
               onely
               by
               
               way
               of
               the
               Sacraments
               ,
               but
               also
               when
               we
               receive
               his
               word
               ,
               wherein
               consisteth
               life
               .
               even
               as
               hee
               himselfe
               saith·
               The
               words
               which
               I
               have
               spoken
               ,
               are
               spirit
               and
               life
               .
            
             Vpon
             which
             words
             of
             Christ
             ,
             Eusebius
             paraphraseth
             after
             this
             maner
             :
             r
             
               Doe
               not
               thinke
               that
               I
               speake
               of
               that
               flesh
               wherewith
               I
               am
               compassed
               ,
               as
               if
               you
               must
               eate
               of
               that
               ;
               neither
               imagine
               that
               I
               command
               you
               to
               drinke
               my
               sensible
               and
               bodily
               blood
               :
               but
               understand
               well
               ,
               that
               the
               vvords
               which
               I
               have
               spoken
               unto
               you
               ,
               are
               spirit
               and
               life
               .
               So
               that
               those
               very
               words
               and
               speeches
               of
               his
               ,
               are
               his
               flesh
               and
               blood
               ;
               whereof
               who
               is
               partaker
               ,
               being
               alwayes
               therewith
               nourished
               as
               it
               were
               with
               heavenly
               bread
               ,
               shall
               likewise
               be
               made
               partaker
               of
               heavenly
               life
               .
               Therefore
               let
               not
               that
               offend
               you
               ,
               saith
               he
               ,
               which
               I
               have
               spoken
               of
               the
               eating
               of
               my
               flesh
               and
               of
               the
               drinking
               of
               my
               blood
               ;
               neither
               let
               the
               superficiall
               hearing
               of
               those
               things
               which
               were
               said
               by
               me
               of
               flesh
               and
               blood
               ,
               trouble
               you
               .
               For
               these
               things
               sensibly
               heard
               ,
               profite
               nothing
               :
               but
               the
               spirit
               is
               it
               ,
               which
               quickneth
               them
               that
               are
               able
               to
               heare
               spiritually
               .
            
             Thus
             farre
             Eusebius
             :
             whose
             words
             I
             have
             layd
             down
             the
             more
             largely
             ,
             because
             they
             are
             not
             vulgar
             .
          
           
             There
             remaineth
             the
             fift
             and
             last
             point
             :
             which
             is
             oftentimes
             repeated
             by
             our
             Saviour
             in
             this
             Sermon
             .
             as
             in
             the
             50.
             verse
             :
             
               This
               is
               the
               bread
               which
               commeth
               downe
               from
               heaven
               ,
               that
               a
               man
               may
               eate
               thereof
               ,
               and
               not
               dye
               ,
            
             and
             in
             the
             51
             :
             
               If
               any
               man
               eate
               of
               this
               bread
               ,
               hee
               shall
               live
               for
               ever
               .
            
             and
             in
             the
             54
             :
             
               Who
               so
               eateth
               my
               flesh
               ,
               and
               drinketh
               my
               blood
               ,
               hath
               eternall
               life
               .
            
             and
             in
             the
             56
             :
             
               He
               that
               eateth
               my
               flesh
               ,
               and
               drinketh
               my
               blood
               ,
               dwelleth
               in
               mee
               ,
               and
               I
               in
               him
               .
            
             and
             in
             the
             58
             :
             
               This
               is
               that
               bread
               which
               came
               downe
               from
               heaven
               :
               not
               as
               your
               fathers
               did
               eate
               Manna
               ,
               and
               are
               
               dead
               :
               hee
               that
               eateth
               of
               this
               bread
               ,
               shall
               live
               for
               ever
               .
            
             Whereupon
             Origen
             rightly
             observeth
             the
             difference
             that
             is
             betwixt
             the
             eating
             of
             the
             typicall
             or
             symbolicall
             (
             for
             so
             he
             calleth
             the
             Sacrament
             )
             and
             the
             true
             bodie
             of
             Christ.
             Of
             the
             former
             ,
             thus
             he
             writeth
             :
             s
             
               That
               which
               is
               sanctified
               by
               the
               word
               of
               God
               and
               by
               prayer
               ,
               doth
               not
               of
               it
               own●
               nature
               ,
               sanctifie
               him
               that
               useth
               it
               .
               For
               if
               that
               were
               so
               ,
               it
               would
               sanctifie
               him
               also
               which
               doth
               eate
               unworthy
               of
               the
               Lord
               :
               neither
               should
               any
               one
               for
               this
               eating
               be
               weake
               ,
               or
               sicke
               ,
               or
               dead
               .
               For
               such
               a
               thing
               doth
               Paul
               shew
               ,
               when
               he
               saith
               :
               For
               this
               cause
               many
               are
               weake
               and
               sickly
               among
               you
               ,
               and
               many
               sleepe
               .
            
             Of
             the
             latter
             ,
             thus
             :
             t
             
               Many
               things
               may
               be
               spoken
               of
               the
               Word
               it selfe
               ,
               which
               was
               made
               flesh
               ,
               and
               true
               meate
               ;
               which
               whosoever
               eateth
               ,
               shall
               certainly
               live
               for
               ever
               :
               which
               no
               evill
               person
               can
               eate
               .
               For
               if
               it
               could
               be
               ,
               that
               he
               who
               continueth
               evill
               ,
               might
               eate
               the
               Word
               made
               flesh
               (
               seeing
               hee
               is
               the
               word
               and
               the
               bread
               of
               life
               )
               it
               should
               not
               have
               beene
               written
               :
               Whosoever
               eateth
               this
               bread
               ,
               shall
               live
               for
               ever
               .
            
             The
             like
             difference
             doth
             S.
             Augustine
             ,
             also
             upon
             the
             same
             ground
             ,
             make
             betwixt
             the
             eating
             of
             Christs
             bodie
             sacramentally
             and
             really
             .
             For
             having
             affirmed
             ,
             that
             wicked
             men
             u
             
               may
               not
               be
               said
               to
               eate
               the
               body
               of
               Christ
               ,
               because
               they
               are
               not
               to
               be
               counted
               among
               the
               members
               of
               Christ
               :
            
             hee
             afterward
             addeth
             .
             x
             Christ
             
               himselfe
               saying
               ,
               He
               that
               eateth
               my
               flesh
               ,
               and
               drinketh
               
               my
               bloud
               ,
               remaineth
               in
               mee
               ,
               and
               I
               in
               him
               ,
               sheweth
               what
               it
               is
               ,
               not
               sacramentally
               but
               indeed
               ,
               to
               eate
               the
               flesh
               of
               Christ
               and
               drinke
               his
               bloud
               :
               for
               this
               is
               ,
               to
               remaine
               in
               Christ
               ,
               that
               Christ
               likewise
               may
               remaine
               in
               him
               .
               For
               hee
               said
               this
               ,
               as
               if
               he
               should
               have
               said
               :
               He
               that
               remayneth
               not
               in
               me
               ,
               and
               in
               whom
               I
               do
               not
               remaine
               ;
               let
               not
               him
               say
               or
               thinke
               ,
               that
               he
               eateth
               my
               flesh
               or
               drinketh
               my
               bloud
               .
            
             And
             in
             another
             place
             ,
             expounding
             those
             words
             of
             Christ
             here
             alledged
             ;
             hee
             thereupon
             inferreth
             thus
             :
             y
             
               This
               is
               therefore
               to
               eate
               that
               meate
               ,
               and
               drinke
               that
               drinke
               ;
               to
               remaine
               in
               Christ
               ,
               and
               to
               have
               Christ
               remayning
               in
               him
               .
               And
               by
               this
               ,
               he
               that
               remaineth
               not
               in
               Christ
               ,
               and
               in
               whom
               Christ
               abideth
               not
               ,
               without
               doubt
               doth
               neither
               spiritually
               eate
               his
               flesh
               ,
               nor
               drinke
               his
               bloud
               :
               although
               he
               do
               carnally
               and
               visibly
               presse
               with
               his
               teeth
               the
               Sacrament
               of
               the
               bodie
               and
               bloud
               of
               Christ
               ;
               and
               so
               rather
               eateth
               and
               drinketh
               the
               Sacrament
               of
               so
               great
               a
               thing
               for
               judgement
               to
               himselfe
               ,
               because
               that
               being
               uncleane
               hee
               did
               presume
               to
               come
               unto
               the
               Sacraments
               of
               Christ.
               
            
          
           
             Hence
             it
             is
             that
             we
             finde
             so
             often
             in
             him
             ,
             and
             in
             other
             of
             the
             Fathers
             ,
             that
             the
             bodie
             and
             bloud
             of
             Christ
             is
             communicated
             only
             unto
             those
             that
             shall
             live
             ,
             and
             not
             unto
             those
             that
             shall
             dye
             for
             ever
             .
             z
             
               He
               is
               the
               bread
               of
               life
               .
               He
               therefore
               that
               eateth
               life
               ,
               cannot
               dye
               .
               For
               how
               should
               he
               dye
               ,
               whose
               meat
               is
               life
               ?
               how
               should
               he
               fayle
               ,
               who
               hath
               a
               vitall
               substance
               ?
            
             saith
             S.
             Ambrose
             .
             And
             it
             is
             a
             good
             note
             of
             Macarius
             :
             that
             ,
             as
             men
             use
             to
             give
             one
             kinde
             of
             meate
             to
             their
             servants
             ,
             and
             another
             to
             their
             children
             ;
             so
             Christ
             who
             a
             
               created
               all
               things
               ,
               nourisheth
               
               indeed
               evill
               and
               ungratefull
               persons
               :
               but
               the
               sonnes
               which
               he
               begat
               of
               his
               owne
               seed
               ,
               and
               whom
               he
               made
               partakers
               of
               his
               grace
               ,
               in
               whom
               the
               Lord
               is
               formed
               ,
               he
               nourisheth
               with
               a
               peculiar
               refection
               and
               food
               ,
               and
               meat
               and
               drinke
               ,
               beyond
               other
               men
               ;
               giving
               himselfe
               unto
               them
               ,
               that
               have
               their
               conversation
               with
               his
               Father
               .
               as
               the
               Lord
               himselfe
               saith
               :
               He
               that
               eateth
               my
               flesh
               ,
               and
               drinketh
               my
               bloud
               ,
               remayneth
               in
               me
               ,
               and
               I
               in
               him
               ,
               and
               shall
               not
               see
               death
               .
            
             Among
             the
             sentences
             collected
             by
             Prosper
             out
             of
             S.
             Augustine
             ,
             this
             also
             is
             one
             .
             b
             
               He
               receiveth
               the
               meat
               of
               life
               ,
               and
               drinketh
               the
               cup
               of
               eternitie
               ,
               who
               remaineth
               in
               Christ
               ,
               and
               whose
               inhabiter
               is
               Christ.
               For
               he
               that
               is
               at
               discord
               with
               Christ
               ,
               doth
               neither
               eate
               his
               flesh
               nor
               drinke
               his
               bloud
               :
               although
               ,
               to
               the
               judgement
               of
               his
               presumption
               ,
               he
               indifferently
               doth
               receive
               everie
               day
               the
               sacrament
               of
               so
               great
               a
               thing
               .
            
             Which
             distinction
             betweene
             the
             Sacrament
             and
             the
             thing
             whereof
             it
             is
             a
             sacrament
             ,
             (
             and
             consequently
             betweene
             the
             sacramentall
             and
             the
             reall
             eating
             of
             the
             bodie
             of
             Christ
             ,
             )
             is
             thus
             briefely
             and
             most
             excellently
             expressed
             by
             S.
             Augustine
             himselfe
             ,
             in
             his
             exposition
             upon
             the
             sixt
             of
             Iohn
             .
             c
             
               The
               sacrament
               of
               this
               thing
               ,
               is
               taken
               from
               the
               Lords
               Table
               ;
               by
               some
               unto
               life
               ,
               by
               some
               unto
               destruction
               :
               but
               the
               thing
               it selfe
               whereof
               it
               is
               a
               sacrament
               ,
               is
               received
               by
               every
               man
               unto
               life
               ,
               and
               by
               none
               unto
               destruction
               ,
               that
               is
               made
               partaker
               therof
               .
            
             Our
             conclusion
             therfore
             is
             this
             :
             
               
                 The
                 bodie
                 and
                 bloud
                 of
                 Christ
                 ,
                 is
                 received
                 by
                 all
                 unto
                 life
                 ,
                 and
                 by
                 none
                 unto
                 condemnation
                 .
              
               
                 But
                 that
                 substance
                 which
                 is
                 outwardly
                 delivered
                 in
                 the
                 Sacrament
                 ,
                 is
                 not
                 received
                 by
                 all
                 unto
                 life
                 ,
                 but
                 by
                 manie
                 unto
                 condemnation
                 .
              
               
                 Therefore
                 that
                 substance
                 which
                 is
                 outwardly
                 delivered
                 in
                 the
                 Sacrament
                 ,
                 is
                 not
                 really
                 the
                 bodie
                 and
                 bloud
                 of
                 Christ.
                 
              
            
             
             The
             first
             proposition
             is
             plainly
             proved
             by
             the
             Texts
             which
             have
             been
             alledged
             out
             of
             the
             sixth
             of
             Iohn
             .
             The
             second
             is
             manifest
             ,
             both
             by
             common
             experience
             ,
             and
             by
             the
             testimonie
             of
             the
             Apostle
             ,
             
               1.
               
               Cor.
               11.
               vers
               .
               17
               ,
               27
               ,
               29.
               
            
             We
             may
             therefore
             well
             conclude
             ,
             that
             the
             sixth
             of
             Iohn
             is
             so
             farre
             from
             giving
             anie
             furtherance
             to
             the
             doctrine
             of
             the
             Romanists
             in
             this
             point
             ,
             that
             it
             utterly
             overthroweth
             their
             fond
             opinion
             ,
             who
             imagine
             the
             bodie
             and
             bloud
             of
             Christ
             to
             be
             in
             such
             a
             sort
             present
             under
             the
             visible
             formes
             of
             bread
             and
             wine
             ,
             that
             whosoever
             receiveth
             the
             one
             ,
             must
             of
             force
             also
             really
             be
             made
             partaker
             of
             the
             other
             .
          
           
             The
             like
             are
             we
             now
             to
             shew
             in
             the
             words
             of
             the
             Institution
             .
             For
             the
             better
             clearing
             whereof
             ,
             the
             Reader
             may
             be
             pleased
             to
             consider
             ,
             first
             ,
             that
             the
             words
             are
             not
             ;
             
               This
               shall
               be
               my
               body
            
             :
             nor
             ,
             
               This
               is
               made
            
             ,
             or
             ,
             
               shall
               be
               changed
               into
               my
               body
               :
            
             but
             ,
             This
             Is
             
               my
               body
               .
               Secondly
            
             ,
             that
             the
             word
             THIS
             ,
             can
             have
             relation
             to
             no
             other
             substance
             ,
             but
             that
             which
             was
             then
             present
             ,
             when
             our
             Saviour
             spake
             that
             word
             ;
             which
             (
             as
             wee
             shall
             make
             it
             plainly
             appeare
             )
             was
             
               Bread.
               Thirdly
            
             ,
             that
             it
             being
             proved
             that
             the
             word
             This
             ,
             doth
             demonstrate
             the
             Bread
             ;
             it
             must
             of
             necessitie
             follow
             ,
             that
             Christ
             affirming
             that
             to
             be
             his
             BODY
             ,
             cannot
             be
             conceived
             to
             have
             meant
             it
             so
             to
             be
             properly
             ,
             but
             relatively
             and
             sacramentally
             .
          
           
             The
             first
             of
             these
             ,
             is
             by
             both
             sides
             yeelded
             unto
             :
             so
             likewise
             is
             the
             third
             .
             For
             
               this
               is
               impossible
            
             ,
             saith
             the
             Glosse
             d
             upon
             
               Gratian
               ,
               that
               bread
               should
               be
               the
               bodie
               of
               Christ.
            
             And
             
               it
               cannot
               be
            
             ,
             saith
             Cardinall
             e
             
               Bellarmine
               ,
               that
               that
               proposition
               should
               be
               true
               ,
               the
               former
               part
               whereof
               designeth
               Bread
               ,
               the
               latter
               the
               Body
               of
               Christ
               :
               for
               asmuch
               
               as
               Bread
               and
               the
               Lords
               Body
               be
               things
               most
               adverse
               .
            
             And
             therefore
             hee
             confidently
             affirmeth
             ,
             f
             that
             if
             the
             words
             ,
             
               This
               is
               my
               body
            
             ,
             did
             make
             this
             sense
             ,
             
               This
               bread
               is
               my
               body
            
             :
             this
             sentence
             
               must
               either
               be
               taken
               tropically
               ,
               that
               bread
               may
               be
               the
               body
               of
               Christ
               significatively
               ;
               or
               else
               it
               is
               plainly
               absurd
               &
               impossible
               for
               it
               cannot
               be
               ,
            
             saith
             he
             ,
             
               that
               bread
               should
               be
               the
               body
               of
               Christ.
            
             Doctor
             g
             Kellison
             also
             in
             like
             maner
             doeth
             freely
             acknowledge
             ,
             that
             
               If
               Christ
               had
               said
               ,
               This
               bread
               is
               my
               body
               ;
               wee
               must
               have
               understood
               him
               figuratively
               and
               metaphorically
               .
            
             So
             that
             the
             whole
             matter
             of
             difference
             resteth
             now
             upon
             the
             second
             point
             :
             whether
             our
             Saviour
             ,
             when
             hee
             said
             
               This
               is
               my
               body
            
             ,
             meant
             anie
             thing
             to
             be
             his
             Bodie
             ,
             but
             that
             Bread
             which
             was
             before
             him
             .
             A
             matter
             which
             easily
             might
             be
             determined
             ,
             in
             anie
             indifferent
             mans
             judgement
             ,
             by
             the
             words
             immedia●ly
             going
             before
             .
             
               Hee
               tooke
               bread
               ,
               and
               gave
               thankes
               ,
               and
               brake
               ,
               and
               gave
               it
               unto
               them
               ,
               saying
               :
               This
               is
               my
               bodie
               which
               is
               given
               for
               you
               ;
               this
               do
               in
               remembrance
               of
               mee
               .
            
             (
             Luk.
             22.19
             .
             )
             For
             what
             did
             hee
             demonstrate
             here
             ,
             and
             said
             was
             his
             Body
             ,
             but
             that
             which
             he
             gave
             unto
             his
             Disciples
             ?
             What
             did
             hee
             give
             unto
             them
             ,
             but
             what
             he
             brake
             ?
             What
             brake
             hee
             ,
             but
             what
             he
             tooke
             ?
             and
             doth
             not
             the
             Text
             expressely
             say
             ,
             that
             
               he
               tooke
               bread
            
             ?
             Was
             it
             not
             therefore
             of
             the
             Bread
             ,
             he
             said
             ;
             
               This
               is
               my
               Body
            
             ?
             And
             could
             Bread
             possibly
             bee
             otherwise
             understood
             to
             have
             beene
             his
             Bodie
             ,
             but
             as
             a
             Sacrament
             ,
             and
             (
             as
             hee
             himselfe
             with
             the
             same
             breath
             declared
             his
             owne
             meaning
             )
             a
             memoriall
             thereof
             ?
          
           
             If
             these
             words
             be
             not
             of
             themselves
             cleare
             enough
             ,
             but
             have
             need
             of
             further
             exposition
             :
             can
             we
             looke
             for
             a
             better
             ,
             then
             that
             which
             S.
             Paul
             giveth
             of
             them
             ,
             1.
             
             Cor.
             10.16
             .
             
               The
               bread
               which
               we
               breake
               ,
               is
               it
               not
               the
               communion
               
               of
               the
               bodie
               of
               Christ
               ?
            
             Did
             not
             S.
             Paul
             therefore
             so
             understand
             Christ
             ,
             as
             if
             he
             had
             said
             ;
             
               This
               bread
               is
               my
               body
            
             ?
             And
             if
             Christ
             had
             said
             so
             ;
             doth
             not
             Kellison
             confesse
             ,
             and
             right
             reason
             evince
             ,
             that
             hee
             must
             have
             beene
             understood
             figuratively
             ?
             considering
             that
             it
             is
             simply
             impossible
             ,
             that
             Bread
             should
             really
             be
             the
             Bodie
             of
             Christ.
             If
             it
             be
             said
             ,
             that
             S.
             Paul
             by
             Bread
             ,
             doth
             not
             here
             understand
             that
             which
             is
             properly
             Bread
             ,
             but
             that
             which
             lately
             was
             bread
             (
             but
             now
             is
             become
             the
             bodie
             of
             Christ
             :
             )
             we
             must
             remember
             ,
             that
             S.
             Paul
             doth
             not
             onely
             say
             
               The
               bread
            
             ,
             but
             
               The
               bread
               which
               vvee
               breake
            
             .
             which
             breaking
             ,
             being
             an
             accident
             properly
             belonging
             to
             the
             bread
             it selfe
             ,
             and
             not
             to
             the
             bodie
             of
             Christ
             (
             which
             being
             in
             glorie
             ,
             cannot
             be
             subject
             to
             anie
             more
             breaking
             )
             doth
             evidently
             shew
             ,
             that
             the
             Apostle
             by
             Bread
             understandeth
             Bread
             indeed
             .
             Neither
             can
             the
             Romanists
             well
             denie
             this
             ,
             unlesse
             they
             wil
             denie
             themselves
             ,
             and
             confesse
             that
             they
             did
             but
             dreame
             all
             this
             while
             they
             have
             imagined
             that
             the
             change
             of
             the
             bread
             into
             the
             bodie
             of
             Christ
             ,
             is
             made
             by
             vertue
             of
             the
             sacramentall
             words
             alone
             ,
             which
             have
             not
             their
             effect
             untill
             they
             have
             all
             beene
             fully
             uttered
             .
             For
             the
             Pronoune
             THIS
             ,
             which
             is
             the
             first
             of
             these
             words
             ,
             doth
             point
             to
             somthing
             w
             ch
             was
             then
             present
             .
             But
             no
             substance
             was
             then
             present
             but
             bread
             :
             seeing
             by
             their
             owne
             grounds
             ,
             the
             bodie
             of
             Christ
             commeth
             not
             in
             ,
             untill
             the
             last
             word
             of
             that
             sentence
             ,
             yea
             and
             the
             last
             syllable
             of
             that
             word
             ,
             be
             completely
             pronounced
             .
             What
             other
             substance
             therefore
             can
             they
             make
             this
             to
             signifie
             ,
             but
             
               this
               bread
            
             only
             ?
          
           
             In
             the
             institution
             of
             the
             other
             part
             of
             the
             Sacrament
             ,
             the
             words
             are
             yet
             more
             plaine
             ,
             Matth.
             26.
             vers
             .
             27.28
             .
             
               He
               took
               the
               cup
               ,
               and
               gave
               thanks
               ,
               and
               gave
               it
               to
               them
               ,
               saying
               ,
               
               Drinke
               yee
               all
               of
               it
               .
               For
               this
               is
               my
               blood
               of
               the
               new
               Testament
               :
            
             or
             ,
             (
             as
             S.
             Paul
             and
             S.
             Luke
             relate
             it
             )
             
               This
               cup
               is
               the
               new
               Testament
               in
               my
               blood
               .
            
             That
             which
             hee
             bidd
             them
             all
             drinke
             of
             ,
             is
             that
             which
             hee
             said
             was
             his
             blood
             .
             But
             our
             Saviour
             could
             meane
             nothing
             but
             the
             Wine
             ,
             when
             he
             said
             ,
             
               Drinke
               ye
               all
               of
               it
            
             :
             because
             this
             sentence
             was
             uttered
             by
             him
             before
             the
             words
             of
             consecration
             ,
             at
             which
             time
             our
             Adversaries
             themselves
             doe
             confesse
             ,
             that
             there
             was
             nothing
             in
             the
             cup
             but
             wine
             ,
             or
             wine
             and
             water
             at
             the
             most
             .
             It
             was
             wine
             therefore
             which
             he
             said
             was
             his
             blood
             :
             even
             
               the
               fruite
               of
               the
               Vine
            
             ,
             as
             he
             himselfe
             termeth
             it
             .
             For
             as
             in
             the
             deliverie
             of
             the
             other
             cup
             before
             the
             institution
             of
             the
             Sacrament
             ,
             S.
             Luke
             (
             who
             alone
             maketh
             mention
             of
             that
             part
             of
             the
             historie
             )
             telleth
             us
             ,
             that
             hee
             said
             unto
             his
             Disciples
             ;
             h
             
               I
               will
               not
               drinke
               of
               the
               fruit
               of
               the
               Vine
               ,
               untill
               the
               kingdome
               of
               God
               shall
               come
               :
            
             so
             doth
             S
             Matthew
             and
             S.
             Marke
             likewise
             testifie
             ,
             that
             at
             the
             deliverie
             of
             the
             Sacramentall
             cup
             ,
             when
             he
             had
             said
             ,
             
               This
               is
               my
               blood
               of
               the
               new
               Testament
               ,
               which
               is
               shed
               for
               many
               for
               the
               remission
               of
               sinnes
            
             ;
             hee
             also
             added
             :
             i
             
               But
               I
               say
               unto
               you
               ,
               I
               will
               not
               drinke
               henceforth
               of
               this
               fruit
               of
               the
               Vine
               ,
               untill
               that
               day
               that
               I
               drinke
               it
               new
               with
               you
               in
               my
               Fathers
               kingdome
               .
            
             Now
             seeing
             it
             is
             contrary
             both
             to
             sense
             and
             saith
             ,
             that
             Wine
             or
             
               the
               fruite
               of
               the
               Vine
            
             ,
             should
             really
             be
             the
             blood
             of
             Christ
             ;
             there
             being
             that
             formall
             difference
             in
             the
             nature
             of
             the
             things
             ,
             that
             there
             is
             an
             utter
             impossibilitie
             that
             in
             true
             proprietie
             of
             speech
             the
             one
             should
             be
             the
             other
             :
             nothing
             in
             this
             world
             is
             more
             plain
             ,
             than
             when
             our
             Saviour
             said
             it
             was
             his
             blood
             ,
             he
             could
             not
             meane
             it
             to
             be
             so
             substantially
             ,
             but
             sacramentally
             .
          
           
             And
             what
             other
             interpretation
             can
             the
             Romanists
             themselves
             give
             of
             those
             words
             of
             the
             institution
             in
             S.
             
             Paul
             ?
             k
             
               This
               cup
               is
               the
               new
               Testament
               in
               my
               blood
               .
            
             How
             is
             
               the
               cup
            
             ,
             or
             the
             thing
             contayned
             in
             the
             cup
             ,
             
               the
               new
               Testament
            
             ,
             otherwise
             then
             as
             a
             Sacrament
             of
             it
             ?
             Marke
             how
             in
             the
             like
             case
             the
             Lord
             himselfe
             ,
             at
             the
             institution
             of
             the
             first
             Sacrament
             of
             the
             old
             Testament
             ,
             useth
             the
             same
             maner
             of
             speech
             ,
             Genes
             .
             17.10
             .
             l
             
               This
               is
               my
               Covenant
            
             ,
             or
             Testament
             (
             for
             the
             Greeke
             word
             in
             both
             places
             is
             the
             same
             :
             )
             and
             in
             the
             words
             presently
             following
             ,
             thus
             expoundeth
             his
             owne
             meaning
             .
             m
             
               It
               shall
               be
               a
            
             SIGNE
             
               of
               the
               Covenant
               betwixt
               me
               and
               you
               .
            
             And
             generally
             for
             all
             Sacraments
             ,
             the
             rule
             is
             thus
             laid
             downe
             by
             S.
             Augustine
             ,
             in
             his
             Epistle
             to
             Bonifacius
             :
             n
             
               If
               Sacraments
               did
               not
               some
               maner
               of
               vvay
               resemble
               the
               things
               wherof
               they
               are
               Sacraments
               ,
               they
               should
               not
               be
               Sacraments
               at
               all
               .
               And
               for
               this
               resemblance
               they
               doe
               of
               oftentimes
               also
               beare
               the
               names
               of
               the
               things
               themselves
               .
               As
               therefore
               the
               Sacrament
               of
               the
               bodie
               of
               Christ
               ,
               is
               after
               a
               certaine
               maner
               the
               bodie
               of
               Christ
               ,
               and
               the
               sacrament
               of
               Christs
               blood
               is
               the
               blood
               of
               Christ
               ;
               so
               likewise
               the
               sacrament
               of
               faith
               ,
               is
               faith
               .
            
             By
             the
             sacrament
             of
             faith
             hee
             understandeth
             Baptisme
             ;
             of
             which
             he
             afterward
             alledgeth
             that
             saying
             of
             the
             Apostle
             ,
             Rom.
             6.4
             .
             
               Wee
               are
               buried
               with
            
             Christ
             
               by
               baptisme
               into
               death
            
             :
             and
             then
             addeth
             .
             o
             
               He
               saith
               not
               ,
               We
               signifie
               his
               buriall
               ;
               but
               hee
               plainly
               saith
               ,
               Wee
               are
               buried
               .
               Therefore
               the
               sacrament
               of
               so
               great
               a
               thing
               hee
               would
               not
               otherwise
               call
               but
               by
               the
               name
               of
               the
               thing
               it selfe
               .
            
             And
             in
             his
             Questions
             upon
             Leviticus
             :
             p
             
               The
               thing
               that
               signifieth
            
             
             (
             saith
             he
             )
             
               useth
               to
               be
               called
               by
               the
               name
               of
               that
               thing
               which
               it
               signifieth
               .
               as
               it
               is
               written
               :
               The
               seven
               eares
               of
               corne
               ,
               are
               seven
               yeares
               ;
               (
               for
               hee
               said
               not
               ;
               they
               signifie
               seven
               yeares
               :
               )
               and
               the
               seven
               Kine
               are
               seven
               yeares
               :
               and
               many
               such
               like
               .
               Hence
               was
               that
               saying
               :
               The
               Rocke
               was
               Christ.
               For
               he
               said
               not
               ,
               The
               Rock
               did
               signifie
               Christ
               ;
               but
               as
               if
               it
               had
               beene
               that
               very
               thing
               ,
               which
               doubtlesse
               by
               substance
               it
               was
               not
               ,
               but
               by
               signification
               .
               So
               also
               the
               blood
               ,
               because
               for
               a
               certaine
               vitall
               corpulencie
               which
               it
               hath
               ,
               it
               signifieth
               the
               soule
               ;
               after
               the
               maner
               of
               Sacraments
               it
               is
               called
               the
               soule
               .
            
             Our
             argument
             therefore
             out
             of
             the
             words
             of
             the
             institution
             ,
             standeth
             thus
             :
             
               
                 If
                 it
                 be
                 true
                 ,
                 that
                 Christ
                 called
                 Bread
                 his
                 bodie
                 ,
                 and
                 Wine
                 his
                 blood
                 :
                 then
                 must
                 it
                 be
                 true
                 also
                 ,
                 that
                 the
                 things
                 which
                 bee
                 honoured
                 with
                 those
                 names
                 ,
                 cannot
                 be
                 really
                 his
                 bodie
                 &
                 blood
                 ,
                 but
                 figuratively
                 and
                 sacramentally
                 .
              
               
                 But
                 the
                 former
                 is
                 true
                 .
                 Therefore
                 also
                 the
                 latter
                 .
              
            
             The
             first
             proposition
             hath
             bene
             proved
             by
             the
             undoubted
             principles
             of
             right
             reason
             ,
             and
             the
             cleare
             confession
             of
             the
             adverse
             part
             :
             the
             second
             ,
             by
             the
             circumstances
             of
             the
             Text
             of
             the
             Evangelists
             ,
             by
             the
             exposition
             of
             S.
             Paul
             ,
             and
             by
             the
             received
             grounds
             of
             the
             Romanists
             themselves
             .
             The
             conclusion
             therefore
             resteth
             firme
             :
             and
             so
             wee
             have
             made
             it
             cleare
             ,
             that
             the
             wordes
             of
             the
             Institution
             do
             not
             only
             not
             uphold
             ,
             but
             directly
             also
             overthow
             the
             whole
             frame
             of
             that
             which
             the
             Church
             of
             Rome
             teacheth
             ,
             touching
             the
             corporall
             presence
             of
             Christ
             under
             the
             formes
             of
             Bread
             and
             Wine
             .
          
           
             If
             I
             should
             now
             lay
             downe
             here
             all
             the
             sentences
             of
             the
             Fathers
             ,
             which
             teach
             that
             that
             which
             Christ
             called
             his
             Body
             ,
             is
             Bread
             in
             substance
             ,
             and
             the
             Body
             of
             the
             
             Lord
             in
             signification
             and
             sacramentall
             relation
             :
             I
             should
             never
             make
             an
             end
             .
             
               Iustin
               Martyr
            
             ,
             in
             his
             second
             Apologie
             to
             Antoninus
             the
             Emperour
             ,
             telleth
             us
             ,
             that
             the
             bread
             and
             the
             wine
             ,
             even
             that
             q
             
               sanctified
               food
               wherewith
               our
               blood
               and
               flesh
               by
               conversion
               are
               nourished
               ,
            
             is
             that
             w
             ch
             
               we
               are
               taught
               to
               be
               the
               flesh
               and
               blood
               of
               Iesus
               incarnate
               .
               Irenaeus
            
             in
             his
             4
             th
             book
             against
             heresies
             ,
             saith
             ,
             that
             our
             Lord
             r
             
               taking
               bread
               of
               that
               condition
               which
               is
               usuall
               among
               us
               ,
               confessed
               it
               to
               be
               his
               body
               :
            
             &
             s
             
               the
               cup
            
             likewise
             contayning
             
               that
               creature
               which
               is
               usuall
               among
               us
               ,
               his
               blood
               .
            
             And
             in
             his
             fift
             book
             he
             addeth
             :
             t
             
               That
               cup
               which
               is
               a
               creature
               ,
               he
               confirmed
               to
               be
               his
               blood
               which
               was
               shedde
               ,
               wherby
               he
               increaseth
               our
               blood
               ;
               and
               that
               bread
               which
               is
               of
               the
               creature
               ,
               to
               be
               his
               body
               ,
               wherby
               he
               increaseth
               our
               bodies
               .
               Therefore
               when
               the
               mixed
               cup
               and
               the
               broken
               bread
               doth
               receive
               the
               word
               of
               God
               ,
               it
               is
               made
               the
               Eucharist
               of
               the
               blood
               and
               body
               of
               Christ
               ,
               whereby
               the
               substance
               of
               our
               flesh
               is
               increased
               and
               doth
               consist
               .
            
             Our
             Lord
             ,
             saith
             
               Clemens
               Alexandrinus
            
             ,
             u
             
               did
               blesse
               vvine
               ,
               vvhen
               hee
               said
               ;
               Take
               ,
               drinke
               ,
               This
               is
               my
               blood
               ,
               the
               blood
               of
               the
               Vine
               .
            
             Tertullian
             :
             x
             Christ
             
               taking
               bread
               and
               distributing
               it
               to
               his
               Disciples
               ,
               made
               it
               his
               body
               ,
               saying
               ,
               This
               is
               my
               body
               ,
               that
               is
               ,
               the
               figure
               of
               my
               body
               .
            
             Origen
             :
             y
             
               That
               meate
               which
               is
               sanctified
               by
               
               the
               word
               of
               God
               and
               by
               prayer
               ,
               as
               touching
               the
               materiall
               part
               thereof
               goeth
               into
               the
               belly
               ,
               and
               is
               voyded
               into
               the
               draught
               :
               but
               as
               touching
               the
               prayer
               which
               is
               added
               ,
               according
               to
               the
               portion
               of
               faith
               it
               is
               made
               profitable
               ;
               enlightning
               the
               minde
               ,
               and
               making
               it
               to
               behold
               that
               which
               is
               profitable
               .
               Neyther
               is
               it
               the
               matter
               of
               bread
               ,
               but
               the
               word
               spoken
               over
               it
               ,
               which
               profiteth
               him
               that
               doth
               not
               unworthily
               eate
               thereof
               .
               And
               these
               things
               I
               speake
               of
               the
               typicall
               and
               symbolicall
               bodie
            
             ;
             saith
             Origen
             .
             In
             the
             Dialogues
             against
             the
             Marcionites
             ,
             collected
             for
             the
             most
             part
             out
             of
             the
             writings
             of
             Maximus
             (
             who
             lived
             in
             the
             time
             of
             the
             Emperors
             Commodus
             and
             
               Severus
               )
               Origen
            
             ,
             who
             is
             made
             the
             chiefe
             speaker
             therein
             ,
             is
             brought
             in
             thus
             disputing
             against
             the
             Heretickes
             :
             z
             If
             Christ
             ,
             
               as
               these
               men
               say
               ,
               were
               without
               bodie
               and
               blood
               :
               of
               what
               kinde
               of
               flesh
               ,
               or
               of
               what
               body
               ,
               or
               of
               what
               kinde
               of
               blood
               did
               hee
               give
               the
               bread
               and
               the
               cup
               to
               be
               Images
               of
               ,
               when
               he
               commanded
               his
               Disciples
               by
               them
               to
               make
               a
               commemoration
               of
               him
               ?
            
             S.
             Cyprian
             also
             noteth
             ,
             a
             that
             it
             was
             Wine
             ,
             even
             the
             fruit
             of
             the
             Vine
             ,
             which
             the
             Lord
             said
             was
             his
             blood
             :
             and
             that
             b
             
               floure
               alone
               ,
               or
               water
               alone
               ,
               cannot
               bee
               the
               bodie
               of
               our
               Lord
               ,
               unlesse
               both
               be
               united
               and
               coupled
               together
               ,
               and
               kneaded
               into
               the
               lumpe
               of
               one
               bread
               .
            
             And
             againe
             ;
             that
             c
             
               the
               Lord
               calleth
               bread
               his
               body
               ,
               which
               is
               made
               up
               by
               the
               uniting
               of
               many
               cornes
               :
            
             and
             
               wine
               his
               blood
               ,
               which
               is
               pressed
               out
               of
               many
               clusters
               of
               grapes
               ,
               and
               gathered
               into
               one
            
             liquor
             .
             Which
             I
             finde
             also
             word
             for
             word
             in
             a
             maner
             ,
             transcribed
             in
             the
             Commentaries
             upon
             the
             Gospels
             ,
             attributed
             unto
             d
             Theophilus
             Bishop
             of
             Antioch
             .
             Wherby
             
             it
             appeareth
             ,
             that
             in
             those
             elder
             times
             the
             words
             of
             the
             institution
             were
             no
             otherwise
             conceived
             ,
             then
             as
             if
             Christ
             had
             plainly
             said
             ;
             
               This
               bread
               is
               my
               body
            
             ,
             and
             ,
             
               This
               wine
               is
               my
               blood
            
             :
             which
             is
             the
             maine
             thing
             that
             wee
             strive
             for
             with
             our
             Adversaries
             ;
             and
             for
             which
             the
             words
             themselves
             are
             plaine
             enough
             .
             the
             substance
             whereof
             we
             finde
             thus
             laid
             downe
             in
             the
             Harmonie
             of
             the
             Gospels
             ,
             gathered
             ,
             as
             some
             say
             ,
             by
             Tatianus
             ,
             as
             others
             ,
             by
             Ammonius
             ,
             within
             the
             second
             or
             the
             third
             age
             after
             Christ.
             e
             
               Having
               taken
               the
               bread
               ,
               then
               afterward
               the
               cup
               of
               wine
               ,
               and
               testified
               it
               to
               be
               his
               body
               and
               blood
               ,
               hee
               commanded
               them
               to
               eate
               and
               drinke
               thereof
               ;
               forasmuch
               as
               it
               was
               the
               memoriall
               of
               his
               future
               passion
               and
               death
               .
            
          
           
             To
             the
             Fathers
             of
             the
             first
             three
             hundred
             yeares
             ,
             we
             will
             now
             adjoyne
             the
             testimonies
             of
             those
             that
             flourished
             in
             the
             ages
             following
             .
             The
             first
             whereof
             shall
             be
             Eusebius
             :
             who
             saith
             that
             our
             Saviour
             f
             
               delivered
               to
               his
               Disciples
               the
               symboles
               of
               his
               divine
               dispensation
               ,
               commanding
               them
               to
               make
               the
               Image
               of
               his
               owne
               body
            
             ;
             and
             g
             
               appointing
               them
               to
               use
               Bread
               for
               the
               symbole
               of
               his
               Body
               .
            
             and
             that
             we
             still
             h
             
               celebrate
               upon
               the
               Lords
               table
               ,
               the
               memory
               of
               his
               sacrifice
               ,
               by
               the
               symboles
               of
               his
               body
               and
               blood
               ,
               according
               to
               the
               ordinances
               of
               the
               New
               Testament
               .
               Acacius
               ,
            
             who
             succeeded
             him
             in
             his
             Bishopricke
             ,
             saith
             that
             i
             
               the
               bread
               and
               wine
               sanctifieth
               them
               that
               feed
               upon
               that
               matter
               :
            
             acknowledging
             thereby
             ,
             that
             the
             materiall
             part
             of
             those
             outward
             elements
             do
             still
             remaine
             .
             
               In
               the
               Church
            
             ,
             saith
             k
             
               Macarius
               ,
               is
               offered
               bread
               wine
               ,
               the
               type
               of
               his
               flesh
               and
               blood
               :
               and
               they
               which
               are
               partakers
               of
               the
               visible
               
               bread
               ,
               doe
               spiritually
               eate
               the
               flesh
               of
               the
               Lord.
            
             Christ
             ,
             saith
             S.
             l
             
               Hierome
               ,
               did
               not
               offer
               water
               ,
               but
               wine
               ,
               for
               the
               type
               of
               his
               blood
               .
            
             S.
             Augustine
             bringeth
             in
             our
             Saviour
             thus
             speaking
             of
             this
             matter
             .
             m
             
               You
               shall
               not
               eate
               this
               bodie
               which
               you
               see
               ,
               nor
               drinke
               that
               blood
               which
               they
               shall
               shed
               that
               will
               crucifie
               mee
               .
               I
               have
               commended
               a
               certaine
               Sacrament
               unto
               you
               :
               that
               being
               spiritually
               understood
               vvill
               quicken
               you
               .
            
             The
             same
             Father
             in
             another
             place
             writeth
             ,
             that
             n
             Christ
             admitted
             Iudas
             to
             
               that
               banquet
               ,
               wherein
               he
               commended
               and
               delivered
               unto
               his
               Disciples
               the
               figure
               of
               his
               body
               and
               blood
               :
            
             but
             (
             as
             he
             elsewhere
             o
             addeth
             )
             
               they
               did
               eate
               that
               bread
               which
               was
               the
               Lord
               himselfe
               ;
               hee
               the
               bread
               of
               the
               Lord
               against
               the
               Lord.
            
             Lastly
             :
             
               the
               Lord
            
             (
             saith
             p
             he
             )
             
               did
               not
               doubt
               to
               say
               ,
               This
               is
               my
               body
               ;
               when
               he
               gave
               the
               signe
               of
               his
               body
               .
            
          
           
             So
             the
             Author
             of
             the
             Homily
             upon
             the
             22.
             
             Psalme
             ,
             (
             among
             the
             workes
             of
             
               Chrysostome
               :
            
             )
             q
             
               This
               table
               hee
               hath
               prepared
               for
               his
               servants
               and
               hand-maydes
               in
               their
               sight
               :
               that
               he
               might
               every
               day
               ,
               for
               a
               similitude
               of
               the
               body
               and
               blood
               of
               Christ
               ,
               shew
               unto
               us
               in
               a
               sacrament
               bread
               and
               wine
               after
               the
               order
               of
               Melchisedec
               .
            
             And
             S.
             Chrysostome
             himselfe
             ,
             in
             his
             Epistle
             written
             to
             Caesarius
             ,
             against
             the
             heresie
             of
             Apolinarius
             :
             r
             
               As
               before
               the
               bread
               be
               sanctified
               ,
               we
               call
               it
               bread
               ;
               but
               when
               Gods
               grace
               hath
               sanctified
               it
               by
               
               the
               meanes
               of
               the
               Priest
               ,
               it
               is
               delivered
               from
               the
               name
               of
               bread
               ,
               and
               is
               reputed
               worthy
               the
               name
               of
               the
               Lords
               body
               ,
               although
               the
               nature
               of
               the
               bread
               remain
               still
               in
               it
               ;
               and
               it
               is
               not
               called
               two
               bodies
               ,
               but
               one
               body
               of
               Gods
               sonne
               :
               so
               likewise
               here
               ,
               the
               divine
               nature
               residing
               in
               the
               body
               of
               Christ
               ,
               these
               two
               make
               one
               sonne
               ,
               and
               one
               person
               .
            
             In
             the
             selfe
             same
             maner
             also
             doe
             
               Theodoret
               ,
               Gelasius
            
             ,
             and
             Ephraemius
             proceed
             against
             the
             Eutychian
             heretickes
             .
             Theodoret
             for
             his
             part
             ,
             layeth
             downe
             these
             grounds
             .
             That
             our
             Saviour
             s
             
               in
               the
               deliverie
               of
               the
               mysteries
               called
               bread
               his
               body
               ,
               and
               that
               which
               was
               mixt
            
             (
             in
             the
             cupp
             )
             
               his
               blood
            
             .
             That
             t
             hee
             
               changed
               the
               names
               ;
               and
               gave
               to
               the
               body
               the
               name
               of
               the
               symbol
            
             or
             signe
             ,
             
               and
               to
               the
               symbol
               the
               name
               of
               the
               body
               .
            
             That
             hee
             u
             
               honoured
               the
               visible
               symboles
               with
               the
               name
               of
               his
               bodie
               and
               blood
               ;
               not
               changing
               the
               nature
               ,
               but
               adding
               grace
               to
               nature
               .
            
             And
             that
             x
             
               this
               most
               holy
               food
               ,
               is
               a
               symbol
               &
               type
               of
               those
               things
               whose
               names
               it
               beareth
               ,
            
             to
             wit
             ,
             
               of
               the
               body
               and
               blood
               of
               Christ.
            
             Gelasius
             writeth
             thus
             :
             y
             
               The
               sacraments
               which
               we
               receive
               ,
               of
               the
               body
               and
               blood
               of
               Christ
               ,
               are
               a
               divine
               thing
               ,
               by
               meanes
               whereof
               wee
               are
               made
               partakers
               of
               the
               divine
               nature
               :
               and
               yet
               the
               substance
               or
               nature
               of
               bread
               and
               wine
               doth
               not
               cease
               to
               be
               .
               And
               indeed
               the
               image
               and
               the
               similitude
               of
               the
               bodie
               and
               blood
               of
               Christ
               are
               celebrated
               in
               the
               action
               of
               the
               mysteries
               .
               It
               appeareth
               therefore
               evidently
               enough
               unto
               us
               ,
               that
               wee
               are
               to
               hold
               the
               same
               opinion
               of
               the
               Lord
               Christ
               himselfe
               ,
               
               which
               we
               professe
               ,
               celebrate
               ,
               and
               are
               ,
               in
               his
               Image
               .
               that
               as
            
             (
             those
             Sacraments
             )
             
               by
               the
               operation
               of
               the
               holy
               Spirit
               ,
               passe
               into
               this
               ,
               that
               is
               ,
               into
               the
               divine
               substance
               ,
               and
               yet
               remaine
               in
               the
               propriety
               of
               their
               owne
               nature
               :
               so
               that
               principall
               mysterie
               it selfe
               ,
               whose
               force
               and
               vertue
               they
               truely
               represent
               ,
            
             should
             be
             conceived
             to
             be
             .
             namely
             ,
             to
             consist
             of
             two
             natures
             ,
             divine
             and
             humane
             ;
             the
             one
             not
             abolishing
             the
             truth
             of
             the
             other
             .
             Lastly
             ,
             Ephraemius
             the
             Patriarch
             of
             Antioch
             ,
             having
             spoken
             of
             the
             distinction
             of
             these
             two
             natures
             in
             Christ
             ,
             and
             said
             ,
             that
             z
             
               no
               man
               having
               understanding
               ,
               could
               say
               ,
               that
               there
               was
               the
               same
               nature
               of
               that
               which
               could
               be
               handled
               ,
               and
               of
               that
               which
               could
               not
               be
               handled
               ,
               of
               that
               which
               was
               visible
               ,
               and
               of
               that
               which
               was
               invisible
            
             ;
             addeth
             .
             
               And
               even
               thus
               ,
               the
               body
               of
               Christ
               which
               is
               received
               by
               the
               faithfull
               ,
            
             (
             the
             Sacrament
             he
             meaneth
             )
             
               doth
               neither
               depart
               from
               his
               sensible
               substance
               ,
               and
               yet
               remayneth
               undivided
               from
               intelligible
               grace
               .
               and
               Baptisme
               ,
               being
               wholly
               made
               spirituall
               ,
               and
               remayning
               one
               ,
               doth
               both
               retaine
               the
               propertie
               of
               his
               sensible
               substance
               ,
               (
               of
               water
               ,
               I
               meane
               )
               and
               yet
               looseth
               not
               that
               which
               it
               is
               made
               .
            
          
           
             Thus
             have
             wee
             produced
             evidences
             of
             all
             sorts
             ,
             for
             confirmation
             of
             the
             doctrine
             by
             us
             professed
             touching
             the
             blessed
             Sacrament
             :
             which
             cannot
             but
             give
             sufficient
             satisfaction
             to
             all
             that
             with
             anie
             indifferencie
             will
             take
             the
             matter
             into
             their
             consideration
             .
             But
             the
             men
             with
             whom
             wee
             have
             to
             deale
             ,
             are
             so
             farre
             fallen
             out
             with
             the
             truth
             ;
             that
             neither
             sense
             nor
             reason
             ,
             neither
             authoritie
             of
             Scriptures
             or
             of
             Fathers
             ,
             can
             perswade
             them
             to
             be
             friends
             againe
             with
             it
             :
             unlesse
             we
             shew
             unto
             them
             ,
             in
             what
             Popes
             dayes
             the
             contrarie
             falshood
             was
             first
             devised
             .
             If
             nothing
             else
             will
             give
             them
             content
             :
             
             we
             must
             put
             them
             in
             minde
             ,
             that
             about
             the
             time
             wherein
             Soter
             was
             Bishop
             of
             Rome
             ,
             there
             lived
             a
             cousening
             companion
             ,
             called
             Marcus
             ;
             whose
             qualities
             are
             thus
             set
             out
             by
             an
             ancient
             Christian
             ,
             a
             who
             was
             famous
             in
             those
             dayes
             ,
             though
             now
             his
             name
             be
             unknowne
             unto
             us
             .
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             Where
             first
             hee
             chargeth
             him
             to
             have
             beene
             an
             Idolmake●
             ;
             then
             hee
             objecteth
             unto
             him
             his
             skill
             in
             Astrologie
             and
             Magicke
             ,
             by
             meanes
             whereof
             ,
             and
             by
             the
             assistance
             of
             Satan
             ,
             hee
             laboured
             with
             a
             shewe
             of
             miracles
             ,
             to
             winne
             credite
             unto
             his
             false
             doctrines
             ,
             amongst
             his
             seduced
             disciples
             :
             and
             lastly
             hee
             concludeth
             that
             his
             father
             the
             Divel
             had
             imployed
             him
             as
             a
             forerunner
             of
             his
             
               antithean
               craft
            
             ,
             or
             his
             antichristian
             deceiveablenesse
             of
             unrighteousnesse
             ,
             if
             you
             will
             have
             it
             in
             the
             Apostles
             language
             .
             For
             he
             was
             indeed
             the
             Divels
             forerunner
             ,
             both
             for
             the
             b
             idolatries
             and
             sorceries
             which
             afterward
             were
             brought
             into
             the
             East
             ,
             and
             for
             those
             c
             Romish
             fornications
             and
             inchantments
             wherewith
             the
             whole
             West
             was
             corrupted
             ,
             by
             that
             man
             of
             sinne
             ,
             d
             
               whose
               comming
            
             was
             foretold
             to
             be
             
               after
               the
               working
               of
               Satan
               ,
               with
               all
               power
               and
               signes
               ,
               and
               lying
               wonders
               .
            
             And
             that
             we
             may
             keep
             our selves
             within
             the
             compasse
             
             of
             that
             particular
             ,
             which
             now
             wee
             have
             in
             hand
             :
             wee
             finde
             in
             Irenaeus
             ,
             that
             this
             Arch-heretick
             made
             speciall
             use
             of
             his
             juggling
             feates
             ,
             to
             breed
             a
             perswasion
             in
             the
             mindes
             of
             those
             whom
             hee
             had
             perverted
             ;
             that
             in
             the
             cup
             of
             his
             pretended
             Eucharist
             ,
             he
             really
             delivered
             them
             blood
             to
             drinke
             .
             For
             e
             
               fayning
               himselfe
               to
               consecrate
               the
               cups
               filled
               with
               wine
               ,
               and
               extending
               the
               words
               of
               Invocation
               to
               a
               great
               length
               ,
               he
               made
               them
               to
               appeare
               of
               a
               purple
               and
               redd
               colour
               :
               to
               the
               end
               it
               might
               be
               thought
               ,
               that
               the
               Grace
               which
               is
               above
               all
               things
               ,
               did
               distill
               the
               blood
               thereof
               into
               that
               cup
               by
               his
               Invo●ation
               .
            
             And
             even
             according
             to
             this
             precedent
             we
             finde
             it
             fell
             our
             afterwards
             ,
             that
             the
             principall
             and
             most
             powerfull
             meanes
             whereby
             the
             like
             grosse
             conceit
             (
             of
             the
             gutturall
             ●ating
             and
             drinking
             of
             the
             bodie
             and
             blood
             of
             Christ
             )
             was
             at
             the
             first
             fastened
             upon
             the
             multitude
             ,
             and
             in
             processe
             of
             time
             more
             deeply
             rooted
             in
             them
             ,
             were
             such
             delusions
             and
             fained
             apparitions
             as
             these
             :
             which
             yet
             that
             great
             Schooleman
             himselfe
             ,
             Alexander
             of
             Hales
             ,
             confesseth
             to
             happen
             sometimes
             ,
             either
             by
             f
             
               ●he
               procurement
               of
               man
            
             ,
             or
             by
             
               the
               operation
               of
               the
               divell
               .
               Paschasius
               Radbertus
               ,
            
             who
             was
             one
             of
             the
             first
             letters
             forward
             of
             this
             doctrine
             in
             the
             West
             ,
             spendeth
             a
             large
             chapter
             upon
             this
             point
             :
             wherein
             he
             telleth
             us
             ,
             g
             that
             Christ
             in
             the
             sacrament
             did
             shew
             himselfe
             
               oftentimes
               in
               a
               visible
               shape
               ,
               eyther
               in
               the
               forme
               of
               a
               Lamb
               ,
               or
               in
               the
               colour
               of
               flesh
               and
               blood
               ,
               so
               that
               while
               the
               hoste
               was
               a
               breaking
               or
               an
               offering
               ,
               a
               Lamb
               in
               the
               Priests
               hands
               ,
               and
               blood
               in
               the
               Chalice
               should
               be
               seene
               as
               it
               
               were
               flowing
               from
               the
               sacrifice
               ,
               that
               what
               lay
               hid
               in
               a
               mysterie
               ,
               might
               to
               them
               that
               yet
               doubted
               be
               made
               manifest
               in
               a
               miracle
               .
            
             And
             specially
             in
             that
             place
             hee
             insisteth
             upon
             a
             narration
             ,
             which
             he
             found
             
               in
               gestis
               Anglorum
            
             ,
             (
             but
             deserved
             well
             to
             have
             been
             put
             into
             
               gesta
               Romanorum
            
             for
             the
             goodnesse
             of
             it
             )
             of
             one
             Ple●gils
             or
             Plegilus
             a
             Priest
             ;
             how
             an
             Angell
             shewed
             Christ
             unto
             him
             in
             the
             forme
             of
             a
             childe
             upon
             the
             Altar
             ,
             whom
             first
             hee
             tooke
             into
             his
             armes
             and
             kissed
             ,
             but
             eate
             him
             up
             afterwards
             ,
             when
             he
             was
             returned
             to
             his
             former
             shape
             again
             .
             Whereof
             arose
             that
             jeast
             which
             Berengarius
             was
             wont
             to
             use
             :
             h
             
               This
               was
               a
               proper
               peace
               of
               the
               knave
               indeed
               ,
               that
               whom
               hee
               had
               kissed
               with
               his
               mouth
               ,
               hee
               would
               devoure
               with
               his
               teeth
               .
            
          
           
             But
             there
             are
             three
             other
             tales
             of
             singular
             note
             ;
             which
             though
             they
             may
             justly
             strive
             for
             winning
             of
             the
             Whetstone
             with
             anie
             other
             ,
             yet
             for
             their
             antiquitie
             have
             gained
             credite
             above
             the
             rest
             :
             being
             devised
             ,
             as
             it
             seemeth
             ,
             much
             about
             the
             same
             time
             with
             that
             other
             of
             Plegilus
             ,
             but
             having
             relation
             unto
             higher
             times
             .
             The
             first
             was
             had
             out
             of
             the
             English
             Legends
             too
             ,
             as
             i
             
               Iohannes
               Diaconus
            
             reporteth
             it
             in
             the
             life
             of
             Gregory
             the
             first
             :
             of
             a
             Romane
             Matron
             ,
             who
             found
             a
             piece
             of
             the
             sacramentall
             bread
             turned
             into
             the
             fashion
             of
             a
             finger
             ,
             all
             bloodie
             ,
             which
             afterwards
             ,
             upon
             the
             prayers
             of
             S.
             Gregory
             ,
             was
             converted
             to
             his
             former
             shape
             againe
             .
             The
             other
             two
             were
             first
             coyned
             by
             the
             Grecian
             lyars
             ,
             and
             from
             them
             conveyed
             unto
             the
             Latines
             ,
             and
             registred
             in
             the
             booke
             which
             they
             called
             
               Vitas
               patrum
            
             :
             which
             being
             commonly
             beleeved
             to
             have
             beene
             collected
             by
             S.
             k
             Hierome
             ,
             and
             accustomed
             to
             be
             read
             ordinarily
             in
             everie
             Monasterie
             ;
             gave
             occasion
             of
             further
             spred
             ,
             and
             made
             much
             way
             for
             the
             progresse
             of
             this
             mysterie
             of
             
             iniquitie
             .
             The
             former
             of
             these
             is
             not
             onely
             related
             there
             ,
             l
             but
             also
             in
             the
             Legend
             of
             
               Simeon
               Metaphrastes
            
             ,
             (
             which
             is
             such
             another
             author
             among
             the
             Grecians
             ,
             as
             
               Iacobus
               de
               Voragine
            
             was
             among
             the
             Latines
             )
             in
             the
             m
             life
             of
             Arsenius
             :
             how
             that
             a
             little
             childe
             was
             seene
             upon
             the
             Altar
             ,
             and
             an
             Angell
             cutting
             him
             into
             small
             piec●s
             with
             a
             knife
             ,
             and
             receiving
             his
             blood
             into
             the
             Chalice
             ,
             as
             long
             as
             the
             Priest
             was
             breaking
             the
             bread
             into
             little
             parts
             .
             The
             latter
             ,
             is
             of
             a
             certaine
             Iew
             ,
             receiving
             the
             Sacrament
             at
             S.
             Basils
             hands
             ,
             converted
             visibly
             into
             true
             flesh
             and
             blood
             :
             which
             is
             expressed
             by
             
               Cyrus
               Theodorus
               Prodromus
            
             ,
             in
             this
             Tetrastich
             .
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             But
             the
             chiefe
             author
             of
             the
             fable
             was
             a
             cheating
             fellow
             ,
             who
             ,
             n
             that
             hee
             might
             lye
             with
             authoritie
             ,
             tooke
             upon
             him
             the
             name
             of
             Amphilochius
             ,
             S.
             Basils
             companion
             ,
             and
             set
             out
             a
             booke
             of
             his
             life
             o
             fraught
             with
             leasings
             :
             as
             Cardinall
             Baronius
             himselfe
             acknowledgeth
             .
             S.
             Augustines
             conclusion
             therefore
             may
             here
             well
             take
             place
             .
             p
             
               Let
               these
               things
               be
               taken
               away
               ,
               which
               are
               eyther
               fictions
               of
               lying
               men
               ,
               or
               wonders
               wrought
               by
               evill
               spirits
               .
               For
               eyther
               there
               is
               no
               truth
               in
               these
               reports
               ,
               or
               if
               there
               be
               any
               strange
               things
               done
               by
               hereticks
               ,
               we
               ought
               the
               more
               to
               beware
               of
               them
               :
               because
               ,
               when
               the
               Lord
               had
               said
               ,
               that
               certaine
               deceivers
               should
               come
               ,
               who
               by
               doing
               of
               some
               wonders
               should
               seduce
               (
               if
               it
               were
               possible
               )
               the
               very
               elect
               ,
               he
               verie
               
               earnestly
               commended
               this
               unto
               our
               consideration
               ,
               and
               said
               ;
               Behold
               ,
               I
               have
               told
               you
               before
               .
            
             yea
             and
             added
             a
             further
             charge
             also
             ,
             that
             if
             these
             impostors
             should
             say
             unto
             us
             of
             him
             ,
             q
             
               Behold
               he
               is
               in
               secret
               closets
               ,
            
             wee
             should
             not
             beleeve
             it
             :
             which
             whether
             it
             be
             appliable
             to
             them
             who
             tell
             us
             ,
             that
             Christ
             is
             to
             be
             found
             in
             a
             Pixe
             ,
             and
             thinke
             that
             they
             have
             him
             in
             safe
             custodie
             under
             Locke
             and
             Key
             ;
             I
             leave
             to
             the
             consideration
             of
             others
             .
          
           
             The
             thing
             which
             now
             I
             would
             have
             further
             observed
             ,
             is
             onely
             this
             ;
             that
             ,
             as
             that
             wretched
             heretick
             who
             first
             went
             about
             to
             perswade
             m●n
             by
             his
             lying
             wonders
             ,
             that
             he
             really
             delivered
             wine
             unto
             them
             in
             the
             cup
             of
             the
             Eucharist
             ,
             was
             censured
             for
             being
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             an
             
             Idol-maker·
             so
             in
             after
             ages
             ,
             from
             the
             Idol-makers
             and
             Image-worshippers
             of
             the
             East
             it
             was
             ,
             that
             this
             grosse
             opinion
             of
             the
             orall
             eating
             and
             drinking
             of
             Christ
             in
             the
             Sacrament
             ,
             drew
             it
             first
             breath
             ;
             r
             God
             having
             for
             their
             idolatrie
             ,
             justly
             given
             them
             up
             unto
             
               a
               reprobate
               minde
            
             ,
             that
             they
             might
             
               receive
               that
               recompence
               of
               their
               errour
               which
               was
               meete
               .
            
             The
             Popes
             name
             in
             whose
             dayes
             this
             fell
             out
             ,
             was
             Gregory
             the
             second
             :
             the
             mans
             name
             who
             was
             the
             principall
             setter
             of
             it
             abroach
             ,
             was
             s
             
               Iohn
               Damascen
            
             ;
             one
             that
             laid
             the
             foundation
             of
             Schoole-divinitie
             among
             the
             Greeks
             ,
             as
             
               Peter
               Lombard
            
             afterwards
             did
             among
             the
             Latins
             .
             On
             the
             contrarie
             side
             ,
             they
             who
             opposed
             the
             Idolatrie
             of
             those
             times
             ,
             and
             more
             especially
             the
             CCCXXXVIII
             .
             Bishops
             assembled
             together
             at
             the
             Councell
             of
             Constantinople
             ,
             in
             the
             yeare
             754.
             maintayned
             ,
             that
             Christ
             t
             
               chose
               no
               other
               shape
               or
               type
               under
               heaven
               to
               represent
               his
               incarnation
               by
               ,
            
             but
             the
             Sacrament
             ;
             which
             u
             
               he
               delivered
               to
               his
               ministers
               for
               a
               type
               and
               a
               most
               effectuall
               commemoration
            
             therof
             ;
             x
             
               commanding
               the
               substance
               of
               bread
               to
               be
               offered
               ,
               which
               did
               
               not
               any
               way
               resemble
               the
               forme
               of
               a
               man
               ,
               that
               so
               no
               occasion
               might
               be
               given
               of
               bringing
               in
               Idolatry
               .
            
             which
             bread
             they
             affirmed
             to
             be
             the
             bodie
             of
             Christ
             ,
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             (
             as
             they
             themselves
             expound
             it
             )
             y
             
               a
               holy
            
             and
             z
             
               a
               true
               image
               of
               his
               naturall
               flesh
               .
            
          
           
             These
             assertions
             of
             theirs
             are
             to
             bee
             found
             in
             the
             a
             third
             Tome
             of
             the
             sixth
             Action
             of
             the
             second
             Councell
             of
             Nice
             ,
             assembled
             not
             long
             after
             for
             the
             reestablishing
             of
             Images
             in
             the
             Church
             .
             where
             a
             pratchant
             deacon
             ,
             called
             Epiphanius
             ,
             to
             crosse
             that
             which
             those
             former
             Bishops
             had
             delivered
             ,
             confidently
             avoucheth
             that
             none
             of
             the
             Apostles
             ,
             nor
             of
             the
             Fathers
             ,
             did
             ever
             call
             the
             Sacrament
             
               an
               image
            
             of
             the
             bodie
             of
             Christ.
             Hee
             confesseth
             indeed
             that
             some
             of
             the
             Fathers
             (
             as
             Eustathius
             expounding
             the
             Proverbs
             of
             Salomon
             ,
             and
             S.
             Basil
             in
             his
             Liturgie
             )
             doe
             call
             the
             bread
             and
             wine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               correspondent
               types
               or
               figures
            
             ,
             before
             they
             were
             consecrated
             :
             b
             
               but
               after
               the
               consecration
            
             (
             saith
             hee
             )
             
               they
               are
               called
               ,
               and
               are
               ,
               and
               beleeved
               to
               be
               the
               body
               and
               blood
               of
               Christ
               properly
               .
            
             where
             the
             Popes
             owne
             followers
             ,
             who
             of
             late
             published
             the
             Acts
             of
             the
             generall
             Councells
             at
             Rome
             ,
             were
             so
             farre
             ashamed
             of
             the
             ignorance
             of
             this
             blind
             Bayard
             ;
             that
             they
             correct
             his
             boldnesse
             with
             this
             marginall
             note
             .
             c
             
               The
               holy
               gifts
               are
               oftentimes
               found
               to
               be
               called
               antitypes
               ,
            
             or
             figures
             correspondent
             ,
             
               after
               they
               be
               consecrated
               :
               as
               by
               Gregory
               Nazianz.
               in
               the
               funerall
               Oration
               upon
               his
               sister
               ,
               and
               in
               his
               Apologie
               ;
               by
               Cyrill
               of
               Ierusalem
               in
               his
               fifth
               Cateches
               .
               Mystagogic
               .
               and
               by
               others
               .
            
             And
             wee
             have
             alreadie
             heard
             ,
             how
             the
             author
             of
             the
             Dialogues
             against
             the
             Marcionites
             ,
             and
             after
             him
             Eusebius
             and
             Gelasius
             ,
             expressely
             call
             the
             Sacrament
             
               an
               image
            
             of
             Christs
             bodie
             :
             howsoever
             this
             peremptorie
             Clerke
             denieth
             ,
             that
             ever
             anie
             did
             so
             .
             By
             all
             which
             it
             may
             easily
             
             appeare
             ,
             that
             ,
             not
             the
             oppugners
             ,
             but
             the
             defenders
             of
             Images
             ,
             were
             the
             men
             who
             first
             went
             about
             herein
             to
             alter
             the
             language
             used
             by
             their
             fore-fathers
             .
          
           
             Now
             as
             in
             the
             daies
             of
             Gregory
             the
             third
             this
             matter
             was
             set
             afoot
             by
             Damascen
             in
             the
             East
             :
             so
             about
             a
             hundred
             yeares
             after
             ,
             in
             the
             Papacie
             of
             Gregory
             the
             fourth
             ,
             the
             same
             began
             to
             be
             propounded
             in
             the
             West
             ,
             by
             meanes
             of
             one
             Amalarius
             ,
             who
             was
             Bishop
             ,
             not
             (
             as
             hee
             is
             commonly
             taken
             to
             be
             )
             of
             Triers
             ,
             but
             of
             Mets
             first
             ,
             and
             afterwards
             of
             Lyons
             .
             This
             man
             writing
             doubtfully
             of
             this
             point
             ;
             otherwhiles
             followeth
             the
             doctrine
             of
             S.
             Augustine
             ,
             d
             that
             Sacraments
             were
             oftentimes
             called
             by
             the
             names
             of
             the
             things
             themselves
             ,
             and
             so
             the
             Sacrament
             of
             Christs
             bodie
             was
             
               secundùm
               quendam
               modum
            
             ,
             after
             a
             certaine
             maner
             the
             bodie
             of
             Christ
             :
             otherwhiles
             maketh
             it
             a
             part
             of
             his
             e
             beleefe
             ,
             that
             
               the
               simple
               nature
               of
               the
               bread
               and
               wine
               mixed
               ,
               is
               turned
               into
               a
               reasonable
               nature
               ,
               to
               wit
               ,
               of
               the
               body
               and
               blood
               of
               Christ.
            
             But
             what
             should
             become
             of
             this
             bodie
             ,
             after
             the
             eating
             therof
             ,
             was
             a
             matter
             that
             went
             beyond
             his
             little
             witt
             :
             and
             therefore
             ,
             said
             he
             ,
             f
             
               when
               the
               bodie
               of
               Christ
               is
               taken
               with
               a
               good
               intention
               ,
               it
               is
               not
               for
               me
               to
               dispute
               ,
               whether
               it
               be
               invisibly
               taken
               up
               into
               heaven
               ,
               or
               kept
               in
               our
               body
               untill
               the
               day
               of
               our
               buriall
               ,
               or
               exhaled
               into
               the
               ayre
               ,
               or
               whether
               it
               go
               out
               of
               the
               body
               with
               the
               blood
               ,
            
             (
             at
             the
             opening
             of
             a
             veyne
             )
             
               or
               be
               sent
               out
               by
               the
               mouth
               ;
               our
               Lord
               saying
               ,
               that
               every
               thing
               which
               entreth
               into
               the
               mouth
               goeth
               into
               the
               belly
               ,
               and
               is
               sent
               forth
               into
               the
               draught
               .
            
             For
             this
             ,
             and
             another
             like
             foolerie
             de
             g
             
               triformi
               &
               tripartito
               corpore
               Christi
               ,
               of
               the
               three
               parts
               or
               kindes
               of
               Christs
               body
            
             (
             which
             
             seeme
             to
             be
             those
             
               ineptiae
               de
               tripartito
               Christi
               corpore
            
             ,
             that
             Paschasius
             in
             the
             end
             of
             his
             Epistle
             intreateth
             Frudegardus
             not
             to
             follow
             :
             )
             he
             was
             censured
             in
             a
             h
             Synod
             held
             at
             Carisiacum
             :
             wherein
             it
             was
             declared
             by
             the
             Bishops
             of
             France
             ,
             that
             i
             
               the
               bread
               and
               wine
               are
               spiritually
               made
               the
               body
               of
               Christ
               ;
               which
               being
               a
               meat
               of
               the
               mind
               ,
               and
               not
               of
               the
               belly
               ,
               is
               not
               corrupted
               ,
               but
               remayneth
               unto
               everlasting
               life
               .
            
          
           
             These
             dotages
             of
             Amalarius
             ,
             did
             not
             only
             give
             occasion
             to
             that
             question
             propounded
             by
             Heribaldus
             to
             Rabanus
             ,
             wherof
             we
             have
             spoken
             k
             heretofore
             ;
             but
             also
             to
             that
             other
             of
             far
             greater
             consequence
             :
             Whether
             that
             which
             was
             externally
             delivered
             &
             received
             in
             the
             sacrament
             ,
             were
             the
             verie
             same
             body
             which
             was
             borne
             of
             the
             Virgin
             Mary
             ,
             &
             suffered
             upon
             the
             Cr●sse
             ,
             &
             rose
             again
             from
             the
             Grave
             .
             
               Paschasius
               Radbertus
            
             (
             a
             Deacon
             of
             those
             times
             ,
             but
             somewhat
             of
             a
             better
             and
             more
             modest
             temper
             then
             the
             Greek
             Deacon
             shewed
             himselfe
             to
             be
             of
             )
             held
             that
             it
             was
             the
             ve●ie
             same
             ;
             and
             to
             that
             purpose
             wrote
             his
             book
             to
             Placidus
             ,
             of
             the
             Body
             &
             Blood
             of
             our
             Lord
             :
             wherein
             (
             saith
             a
             Iesuite
             )
             l
             
               he
               was
               the
               first
               that
               did
               so
               explicate
               the
               true
               sense
               of
               the
               Càtholick
               Church
               ,
            
             (
             his
             owne
             Romane
             he
             meaneth
             )
             
               that
               he
               opened
               the
               way
               to
               those
               manie
               others
               ,
               who
               wrote
               afterwards
               of
               the
               same
               argument
               .
               Rabanus
            
             on
             the
             other
             side
             ,
             in
             a
             writing
             directed
             to
             Abbot
             Egilo
             ,
             maintayned
             the
             contrarie
             doctrine
             :
             as
             hath
             before
             beene
             noted
             .
             Then
             one
             Frudegardus
             ,
             reading
             the
             third
             book
             of
             S.
             Augustin
             
               de
               doctrinâ
               Christianâ
            
             ,
             and
             finding
             there
             ,
             that
             the
             eating
             of
             the
             flesh
             and
             drinking
             of
             the
             blood
             of
             Christ
             was
             a
             figurative
             maner
             of
             speech
             ,
             began
             somewhat
             to
             doubt
             of
             the
             truth
             of
             that
             which
             formerly
             he
             had
             read
             in
             that
             foresaid
             Treatise
             of
             Paschasius
             :
             which
             moved
             Paschasius
             to
             
             write
             againe
             of
             the
             same
             argument
             ,
             as
             of
             a
             question
             wherein
             he
             confesseth
             m
             
               many
               were
               then
               doubtfull
            
             .
             But
             neither
             by
             his
             first
             nor
             by
             his
             second
             writing
             was
             hee
             able
             to
             take
             these
             doubts
             out
             of
             mens
             mindes
             :
             and
             therefore
             
               Carolus
               Calvus
            
             the
             Emperour
             ,
             being
             desirous
             to
             compose
             these
             differences
             ,
             and
             to
             have
             unitie
             setled
             among
             his
             subjects
             ,
             required
             Ratrannus
             (
             a
             learned
             man
             of
             that
             time
             ,
             who
             lived
             in
             the
             Monasterie
             of
             Corbey
             ,
             whereof
             Paschasius
             was
             Abbat
             )
             to
             deliver
             his
             judgement
             touching
             these
             points
             .
             n
             
               Whether
               the
               body
               and
               blood
               of
               Christ
               which
               in
               the
               Church
               is
               received
               by
               the
               mouth
               of
               the
               faithfull
               ,
               be
               celebrated
               in
               a
               mysterie
               or
               in
               the
               truth
               ;
               and
               whether
               it
               be
               the
               same
               body
               ,
               which
               was
               born
               of
               Mary
               ,
               which
               did
               suffer
               ,
               was
               dead
               and
               buried
               ,
               &
               which
               rising
               againe
               and
               ascending
               into
               heaven
               sitteth
               at
               the
               right
               hand
               of
               the
               Father
               ?
            
             Whereunto
             he
             returneth
             this
             answer
             :
             that
             o
             
               the
               bread
               and
               the
               wine
               are
               the
               body
               and
               blood
               of
               Christ
               figuratively
            
             ;
             that
             p
             
               for
               the
               substance
               of
               the
               creatures
               ,
               that
               which
               they
               were
               before
               consecration
               ,
               the
               same
               are
               they
               also
               afterward
            
             ;
             that
             q
             
               they
               are
               called
               the
               Lords
               bodie
               and
               the
               Lords
               blood
               ,
               because
               they
               take
               the
               name
               of
               that
               thing
               ,
               of
               which
               they
               are
               a
               sacrament
            
             ;
             &
             that
             r
             
               there
               is
               a
               great
               difference
               betwixt
               the
               mysterie
               of
               the
               blood
               and
               body
               of
               Christ
               ,
               which
               is
               taken
               now
               by
               the
               faithfull
               in
               the
               Church
               ,
               and
               that
               which
               was
               borne
               of
               the
               Virgin
               Mary
               ,
               which
               suffered
               ,
               which
               was
               buried
               ,
               which
               rose
               again
               ,
               which
               sitteth
               at
               the
               right
               hand
               of
               the
               Father
               .
            
             All
             which
             hee
             
             proveth
             at
             large
             ,
             both
             s
             by
             testimonies
             of
             the
             holy
             Scriptures
             ,
             and
             by
             the
             sayings
             of
             the
             ancient
             Fathers
             .
             Wherupon
             Turrian
             the
             Iesuite
             is
             driven
             for
             pure
             need
             ,
             to
             shift
             off
             the
             matter
             with
             this
             silly
             interrogation
             .
             t
             
               To
               cite
               Bertram
            
             (
             so
             Ratrannus
             is
             more
             usually
             named
             )
             
               what
               is
               it
               else
               ,
               but
               to
               say
               ,
               that
               the
               heresie
               of
               Calvin
               is
               not
               new
               ?
            
             As
             if
             these
             things
             were
             alledged
             by
             us
             for
             anie
             other
             end
             ,
             then
             to
             shew
             ,
             that
             this
             way
             which
             they
             call
             heresie
             
               is
               not
               new
            
             ,
             but
             hath
             been
             troden
             in
             long
             since
             ,
             by
             such
             as
             in
             their
             times
             were
             accounted
             good
             and
             Catholick
             teachers
             in
             the
             Church
             .
             That
             since
             they
             have
             been
             esteemed
             otherwise
             ,
             is
             an
             argument
             of
             the
             alteration
             of
             the
             times
             ,
             and
             of
             the
             conversion
             of
             the
             state
             of
             things
             :
             which
             is
             the
             matter
             that
             now
             we
             are
             inquiring
             of
             ,
             and
             which
             our
             Adversaries
             (
             in
             an
             evill
             houre
             to
             them
             )
             doe
             so
             earnestly
             presse
             us
             to
             discover
             .
          
           
             The
             Emperour
             Charles
             ,
             unto
             whom
             this
             answer
             of
             Ratrannus
             was
             directed
             ,
             had
             then
             in
             his
             Court
             a
             famous
             countrey-man
             of
             ours
             ,
             called
             
               Iohannes
               Scotus
            
             :
             who
             wrote
             a
             booke
             of
             the
             same
             argument
             ,
             and
             to
             the
             same
             effect
             that
             the
             other
             had
             done
             .
             This
             man
             for
             his
             extraordinarie
             learning
             ,
             was
             in
             England
             (
             where
             hee
             lived
             in
             great
             account
             with
             King
             Alfred
             )
             surnamed
             
               Iohn
               the
               wise
            
             :
             and
             had
             verie
             lately
             a
             roome
             in
             the
             u
             Martyrologe
             of
             the
             Church
             of
             Rome
             ,
             though
             now
             he
             be
             ejected
             thence
             .
             Wee
             finde
             him
             indeed
             censured
             by
             the
             Church
             of
             Lyons
             and
             others
             in
             that
             time
             ,
             for
             certaine
             opinions
             which
             he
             delivered
             touching
             
               Gods
               foreknowledge
               and
               predestination
            
             before
             the
             beginning
             of
             the
             world
             ,
             
               Mans
               freewill
            
             and
             the
             concurrence
             thereof
             with
             Grace
             in
             this
             present
             world
             ,
             and
             the
             
               maner
               of
               the
               punishment
               of
               reprobate
               Men
               &
               Angels
            
             in
             the
             world
             to
             come
             :
             but
             we
             finde
             not
             anie
             where
             ,
             that
             his
             book
             of
             the
             Sacrament
             
             was
             condemned
             ,
             before
             the
             dayes
             of
             x
             Lanfranc
             ;
             who
             was
             the
             first
             that
             leavened
             that
             Church
             of
             England
             afterward
             with
             this
             corrupt
             doctrine
             of
             the
             carnall
             presence
             .
             Till
             then
             ,
             this
             question
             of
             the
             reall
             presence
             continued
             still
             in
             debate
             :
             and
             it
             was
             as
             free
             for
             anie
             man
             to
             follow
             the
             doctrine
             of
             Ratrannus
             or
             
               Iohannes
               Scotus
            
             therein
             ,
             as
             that
             of
             
               Paschasius
               Radbertus
            
             ,
             which
             since
             the
             time
             of
             Satans
             loosing
             ,
             obtayned
             the
             upper
             hand
             .
             
               Men
               have
               often
               searched
               ,
               and
               doe
               yet
               often
               search
               ,
               how
               bread
               that
               is
               gathered
               of
               corne
               ;
               and
               through
               fires
               heate
               baked
               ,
               may
               be
               turned
               to
               Christs
               bodie
               ;
               or
               how
               wine
               that
               is
               pressed
               out
               of
               manie
               grapes
               is
               turned
               ,
               through
               one
               blessing
               ,
               to
               the
               Lords
               blood
               :
            
             saith
             y
             Aelfrick
             Abbat
             of
             Malmesburie
             ,
             in
             his
             Saxon
             Homily
             ,
             written
             about
             650.
             yeares
             agoe
             .
             His
             resolution
             is
             not
             onely
             the
             same
             with
             that
             of
             Ratrannus
             ,
             but
             also
             in
             manie
             places
             directly
             translated
             out
             of
             him
             :
             as
             may
             appeare
             by
             these
             passages
             following
             ,
             compared
             with
             his
             Latin
             layd
             downe
             in
             the
             margent
             .
          
           
             z
             
               The
               bread
               and
               the
               wine
               which
               by
               the
               Priests
               ministery
               is
               hallowed
               ,
               shew
               one
               thing
               without
               to
               mens
               senses
               ,
               and
               another
               thing
               they
               call
               within
               to
               beleeving
               mindes
               .
               Without
               they
               be
               seene
               bread
               &
               wine
               both
               in
               figure
               and
               in
               taste
               :
               and
               they
               be
               truely
               after
               their
               hallowing
               Christs
               body
               and
               his
               blood
               by
               spirituall
               mysterie
               .
            
             a
             
               So
               the
               holy
               font
               water
               
               that
               is
               called
               the
               well-spring
               of
               life
               ,
               is
               like
               in
               shape
               to
               other
               waters
               ,
               and
               is
               subject
               to
               corruption
               :
               but
               the
               holy
               Ghosts
               might
               commeth
               to
               the
               corruptible
               water
               through
               the
               Priests
               blessing
               ;
               and
               it
               may
               after
               wash
               the
               body
               and
               soule
               from
               all
               sinne
               ,
               by
               spirituall
               vertue
               .
               Behold
               now
               we
               see
               two
               things
               in
               this
               one
               creature
               :
               in
               true
               nature
               that
               water
               is
               corruptible
               moisture
               ,
               and
               in
               spirituall
               mysterie
               hath
               healing
               vertue
               .
               So
               also
               if
               we
               behold
               that
               holy
               housel
               after
               bodily
               sense
               ,
               then
               see
               wee
               that
               it
               is
               a
               creature
               corruptible
               and
               mutable
               .
               If
               we
               acknowledge
               therein
               spirituall
               vertue
               ,
               then
               understand
               we
               that
               life
               is
               therein
               ,
               and
               that
               it
               giveth
               immortalitie
               to
               them
               that
               eate
               it
               with
               beleefe
               .
            
             b
             
               Much
               is
               betwixt
               the
               bodie
               Christ
               suffered
               in
               ,
               and
               the
               body
               that
               is
               hallowed
               to
               housel
               .
            
             c
             
               The
               body
               truely
               that
               Christ
               suffered
               in
               ,
               was
               borne
               of
               the
               flesh
               of
               Mary
               ,
               with
               blood
               and
               with
               bone
               ,
               with
               skin
               and
               with
               sinewes
               ,
               in
               humane
               limbs
               ,
               with
               a
               reasonable
               soule
               living
               :
               and
               his
               spirituall
               body
               ,
               which
               we
               call
               the
               housel
               ,
               is
               gathered
               of
               many
               cornes
               ,
               without
               blood
               and
               bone
               ,
               without
               lim
               ,
               without
               soule
               ;
               and
               therefore
               nothing
               is
               to
               be
               understood
               therein
               bodily
               ,
               but
               spiri●ually
               .
               Whatsoever
               is
               in
               that
               housel
               ,
               which
               giveth
               substance
               of
               life
               ,
               that
               is
               spirituall
               vertue
               ,
               and
               invisible
               doing
               .
            
             d
             
               Certainly
               Christs
               body
               which
               suffered
               death
               and
               rose
               from
               death
               ,
               shall
               never
               dye
               henceforth
               ,
               but
               is
               eternall
               and
               unpassible
               .
               That
               housel
               is
               temporall
               ,
               not
               eternall
               ,
               corruptible
               &
               dealed
               into
               sundry
               parts
               ,
               chewed
               betweene
               teeth
               and
               sent
               into
               the
               belly
               .
            
             
             e
             
               This
               mysterie
               is
               a
               pledge
               and
               a
               figure
               :
               Christs
               bodie
               is
               truth
               it selfe
               .
               This
               pledge
               wee
               doe
               keepe
               mystically
               ,
               untill
               that
               we
               be
               come
               to
               the
               truth
               it selfe
               ;
               and
               then
               is
               this
               pledge
               ended
               .
               Christ
               hallowed
               bread
               and
               wine
               to
               housel
               before
               his
               suffering
               ,
               and
               said
               :
               This
               is
               my
               body
               &
               my
               blood
               .
            
             f
             
               Yet
               he
               had
               not
               then
               suffered
               :
               but
               so
               notwithstanding
               hee
               turned
               through
               invisible
               vertue
               ,
               the
               bread
               to
               his
               owne
               body
               ,
               and
               that
               wine
               to
               his
               blood
               :
               as
               he
               before
               did
               in
               the
               wildernesse
               ,
               before
               that
               he
               was
               borne
               to
               men
               ,
               when
               he
               turned
               that
               heavenly
               meate
               to
               his
               flesh
               ,
               and
               the
               flowing
               water
               from
               that
               stone
               to
               his
               owne
               blood
               .
            
             g
             
               Moses
               and
               Aaron
               ,
               and
               manie
               other
               of
               that
               people
               which
               pleased
               God
               ,
               did
               eate
               that
               heavenly
               bread
               ,
               and
               they
               died
               not
               the
               everlasting
               death
               ,
               though
               they
               dyed
               the
               common
               .
               They
               saw
               that
               the
               heavenly
               meate
               was
               visible
               and
               corruptible
               :
               and
               they
               spiritually
               understood
               by
               that
               visible
               thing
               ,
               and
               spiritually
               received
               it
               .
            
          
           
             This
             Homily
             was
             appointed
             publikely
             to
             be
             read
             to
             the
             people
             in
             England
             ,
             on
             Easter
             day
             ,
             before
             they
             did
             receive
             the
             communion
             .
             The
             like
             matter
             also
             was
             delivered
             to
             the
             Clergie
             by
             the
             Bishops
             at
             their
             Synods
             ;
             out
             of
             two
             other
             writings
             of
             the
             same
             h
             Aelfrick
             :
             in
             the
             one
             wherof
             ,
             directed
             to
             Wulfsine
             Bishop
             of
             Shyrburne
             ,
             we
             reade
             thus
             .
             
               That
               housel
               is
               Christs
               bodie
               ,
               not
               bodily
               but
               spiritually
               .
               Not
               the
               body
               which
               he
               suffered
               in
               ,
               but
               the
               bodie
               of
               which
               he
               spake
               ,
               when
               he
               blessed
               bread
               and
               wine
               to
               housel
               the
               night
               before
               his
               suffering
               ;
               and
               said
               by
               the
               blessed
               bread
               ,
               This
               is
               my
               body
               :
               and
               againe
               by
               the
               holy
               wine
               ,
               This
               is
               my
               blood
               which
               is
               shed
               for
               many
               in
               forgivenesse
               of
               
               sinnes
               .
            
             In
             the
             other
             ,
             written
             to
             Wulfstane
             Archbishop
             of
             Yorke
             ,
             thus
             .
             
               The
               Lord
               which
               hallowed
               housel
               before
               his
               suffering
               ,
               and
               saith
               that
               the
               bread
               was
               his
               owne
               bodie
               ,
               and
               that
               the
               wine
               vvas
               truely
               his
               blood
               ;
               halloweth
               daily
               by
               the
               hands
               of
               the
               Priest
               ,
               bread
               to
               his
               body
               and
               wine
               to
               his
               blood
               in
               spirituall
               mysterie
               ,
               as
               wee
               reade
               in
               bookes
               .
               And
               yet
               notwithstanding
               that
               lively
               bread
               is
               not
               bodily
               so
               ,
               nor
               the
               selfe
               same
               body
               that
               Christ
               suffered
               in
               :
               nor
               that
               holy
               vvine
               is
               the
               Saviours
               blood
               which
               was
               shed
               for
               us
               ,
               in
               bodily
               thing
               ,
               but
               in
               spirituall
               understanding
               .
               Both
               be
               truely
               ,
               that
               bread
               his
               body
               ,
               and
               that
               wine
               also
               his
               blood
               ,
               as
               was
               the
               heavenly
               bread
               ,
               which
               vve
               call
               Manna
               ,
               that
               fedde
               fortie
               yeares
               Gods
               people
               ;
               and
               the
               cleare
               water
               ,
               which
               did
               then
               runne
               from
               the
               stone
               in
               the
               vvildernesse
               ,
               vvas
               truely
               his
               blood
               :
               as
               Paul
               wrote
               in
               one
               of
               his
               Epistles
               .
            
          
           
             Thus
             was
             Priest
             and
             people
             taught
             to
             beleeve
             ,
             in
             the
             Church
             of
             England
             ,
             toward
             the
             end
             of
             the
             tenth
             ,
             and
             the
             beginning
             of
             the
             eleventh
             age
             after
             the
             Incarnation
             of
             our
             Saviour
             Christ.
             And
             therefore
             it
             is
             not
             to
             be
             wondered
             ,
             that
             when
             Berengarius
             shortly
             after
             stood
             to
             maintaine
             this
             doctrine
             ,
             i
             manie
             both
             by
             word
             and
             writing
             disputed
             
               for
               him
            
             :
             and
             not
             onely
             the
             English
             ,
             but
             also
             all
             the
             French
             almost
             &
             the
             Italians
             (
             as
             k
             Matthew
             of
             Westminster
             reporteth
             )
             were
             so
             readie
             to
             entertaine
             that
             which
             hee
             delivered
             .
             Who
             though
             they
             were
             so
             borne
             downe
             by
             the
             power
             of
             the
             Pope
             (
             who
             now
             was
             growne
             to
             his
             height
             )
             that
             they
             durst
             not
             make
             open
             profession
             of
             that
             which
             they
             beleeved
             :
             yet
             manie
             continued
             ,
             even
             there
             where
             Satan
             had
             his
             throne
             ,
             who
             privately
             employed
             both
             their
             tongues
             and
             their
             penns
             in
             defence
             of
             the
             truth
             ;
             as
             out
             of
             
               Zacharias
               Chrysopolitanus
               ,
               Rupertus
               Tuitiensis
            
             ,
             and
             others
             I
             have
             l
             elsewhere
             shewed
             .
             Vntill
             at
             length
             ,
             in
             the
             
             yeare
             1215.
             
             Pope
             Innocent
             the
             third
             ,
             in
             the
             Councell
             of
             Lateran
             ,
             published
             it
             to
             the
             Church
             for
             an
             oracle
             :
             that
             m
             
               the
               body
               and
               blood
               of
            
             Iesus
             Christ
             
               are
               truely
               contayned
               under
               the
               formes
               ●f
               bread
               and
               wine
               ;
               the
               bread
               being
               transsubstantiated
               into
               the
               bodie
               ,
               and
               the
               wine
               into
               the
               blood
               ,
               by
               the
               power
               of
               God.
            
             And
             so
             are
             wee
             now
             come
             to
             the
             end
             of
             this
             controversie
             :
             the
             originall
             and
             progresse
             whereof
             I
             have
             prosecuted
             the
             more
             at
             large
             ,
             because
             it
             is
             of
             greatest
             importance
             ,
             the
             verie
             life
             of
             the
             Masse
             and
             all
             massing
             Priests
             depending
             thereupon
             .
             But
             this
             prolixitie
             shall
             be
             some
             wayes
             recompensed
             by
             the
             briefer
             handling
             of
             the
             points
             following
             :
             the
             next
             whereof
             is
             that
          
        
         
           
             OF
             CONFESSION
             .
          
           
             OVr
             Challenger
             here
             telleth
             us
             ,
             that
             the
             Doctors
             ,
             Pastors
             and
             Fathers
             of
             the
             primitive
             Church
             ,
             
               exhorted
               the
               people
               to
               confesse
               their
               sinnes
               unto
               their
               ghostly
               fathers
               .
            
             And
             wee
             tell
             him
             againe
             ,
             that
             by
             the
             publike
             order
             prescribed
             in
             our
             Church
             ,
             before
             the
             administration
             of
             the
             holy
             Communion
             ,
             the
             Minister
             likewise
             doth
             exhort
             the
             people
             ,
             that
             
               if
               there
               be
               any
               of
               them
               ,
               which
               cannot
               quiet
               his
               owne
               conscience
               ,
               but
               requireth
               further
               comfort
               or
               counsell
            
             ;
             he
             should
             
               come
               to
               him
               ,
               or
               some
               other
               discreet
               and
               learned
               Minister
               of
               Gods
               word
               ,
               and
               open
               his
               griefe
               :
               that
               he
               may
               receive
               such
               ghostly
               counsell
               ,
               advice
               and
               comfort
               ,
               as
               his
               conscience
               may
               be
               relieved
               ;
               and
               that
               by
               the
               ministery
               of
               Gods
               word
               hee
               may
               receive
               comfort
               ,
               and
               the
               benefite
               of
               absolution
               ,
               to
               the
               quieting
               of
               his
               conscience
               ,
               and
               avoyding
               of
               all
               scruple
               and
               doubtfulnesse
               .
            
             Whereby
             it
             appeareth
             ,
             that
             the
             exhorting
             of
             the
             people
             to
             confesse
             their
             sinnes
             unto
             their
             ghostly
             fathers
             ,
             maketh
             
             no
             such
             wall
             of
             separation
             betwixt
             the
             ancient
             Doctors
             and
             us
             ,
             but
             we
             may
             well
             for
             all
             this
             be
             of
             the
             same
             religion
             that
             they
             were
             of
             :
             and
             consequently
             ,
             that
             this
             doughtie
             Champion
             hath
             more
             will
             then
             skill
             to
             manage
             controversies
             ,
             who
             could
             make
             no
             wiser
             choyce
             of
             pointes
             of
             differences
             to
             bee
             insisted
             upon
             .
          
           
             Be
             it
             therefore
             knowne
             unto
             him
             ,
             that
             no
             kinde
             of
             Confession
             ,
             either
             publick
             or
             private
             ,
             is
             disallowed
             by
             us
             ,
             that
             is
             anie
             way
             requisite
             for
             the
             due
             execution
             of
             that
             ancient
             power
             of
             the
             Keyes
             which
             Christ
             bestowed
             upon
             his
             Church
             :
             the
             thing
             which
             wee
             reject
             ,
             is
             that
             new
             pick-lock
             of
             
               Sacramentall
               Confession
            
             ,
             obtruded
             upon
             mens
             consciences
             ,
             as
             a
             matter
             necessarie
             to
             salvation
             ,
             by
             the
             Canons
             of
             the
             late
             Conventicle
             of
             Trent
             .
             where
             those
             good
             Fathers
             put
             their
             curse
             upon
             everie
             one
             ,
             that
             either
             shall
             a
             
               deny
               ,
               that
               Sacramentall
               confession
               was
               ordayned
               by
               divine
               right
               ,
               and
               is
               by
               the
               same
               right
               necessary
               to
               salvation
               :
            
             or
             shall
             b
             
               affirme
               ,
               that
               in
               the
               Sacrament
               of
               Penance
               it
               is
               not
               by
               the
               ordinance
               of
               God
               necessarie
               for
               the
               obtayning
               of
               the
               remission
               of
               sinnes
               ,
               to
               confesse
               all
               and
               every
               one
               of
               those
               mortall
               sinnes
               ,
               the
               memory
               wherof
               by
               due
               and
               diligent
               premeditation
               may
               be
               had
               ;
               even
               such
               as
               are
               hidden
               and
               be
               against
               the
               two
               last
               Commandements
               of
               the
               Decalogue
               ,
               together
               with
               the
               circumstances
               which
               change
               the
               kinde
               of
               the
               sinne
               ;
               but
               that
               this
               confession
               is
               only
               profitable
               to
               instruct
               and
               comfort
               the
               penitent
               ,
               and
               was
               anciently
               observed
               onely
               for
               the
               imposing
               of
               Canonicall
               satisfaction
               .
            
             This
             doctrine
             ,
             I
             say
             ,
             wee
             cannot
             but
             reject
             :
             as
             being
             repugnant
             to
             that
             which
             wee
             have
             
             learned
             both
             from
             the
             Scriptures
             and
             from
             the
             Fathers
             .
          
           
             For
             in
             the
             Scriptures
             wee
             finde
             ,
             that
             the
             confession
             which
             the
             penitent
             sinner
             maketh
             to
             God
             alone
             ,
             hath
             the
             promise
             of
             forgivenesse
             annexed
             unto
             it
             :
             which
             no
             Priest
             upon
             earth
             hath
             power
             to
             make
             voyde
             ,
             upon
             pretence
             that
             himselfe
             or
             some
             of
             his
             fellowes
             were
             not
             first
             particularly
             acquainted
             with
             the
             businesse
             .
             c
             
               I
               acknowledged
               my
               sinne
               unto
               thee
               ,
               and
               mine
               iniquity
               have
               I
               not
               hid
               :
               I
               said
               ,
               I
               will
               confesse
               my
               transgressions
               unto
               the
               Lord
               ;
               and
               thou
               forgavest
               the
               iniquitie
               of
               my
               sinne
               .
            
             And
             lest
             we
             should
             thinke
             that
             this
             was
             some
             peculiar
             priviledge
             vouchsafed
             to
             d
             
               the
               man
               who
               was
               raised
               upon
               high
               ,
               the
               Anointed
               of
               the
               God
               of
               Iacob
               :
            
             the
             same
             sweet
             Psalmist
             of
             Israel
             doth
             presently
             enlarge
             his
             note
             ,
             and
             inferreth
             this
             generall
             conclusion
             thereupon
             .
             e
             
               For
               this
               shall
               every
               one
               that
               is
               godly
               pray
               unto
               thee
               ,
               in
               a
               time
               when
               thou
               mayest
               be
               found
               .
            
             King
             Salomon
             ,
             in
             his
             prayer
             for
             the
             people
             at
             the
             dedication
             of
             the
             Temple
             ,
             treadeth
             just
             in
             his
             Fathers
             stepps
             .
             If
             they
             turne
             (
             saith
             f
             hee
             )
             
               and
               pray
               unto
               thee
               in
               the
               land
               of
               their
               captivity
               ,
               saying
               ;
               Wee
               have
               sinned
               ,
               we
               have
               done
               amisse
               ,
               and
               have
               dealt
               wickedly
               :
               if
               they
               returne
               to
               thee
               with
               all
               their
               heart
               ,
               and
               with
               all
               their
               soule
            
             ;
             &c.
             
               forgive
               thy
               people
               ,
               which
               have
               sinned
               against
               thee
               ,
               all
               their
               transgressions
               wherein
               they
               have
               transgressed
               against
               thee
               .
            
             And
             the
             poore
             g
             Publican
             putting
             up
             his
             supplication
             in
             the
             Temple
             accordingly
             [
             
               God
               bee
               mercifull
               to
               me
               a
               sinner
               ,
            
             ]
             went
             back
             to
             his
             house
             justified
             ;
             without
             making
             confession
             to
             anie
             other
             ghostly
             Father
             ,
             but
             onely
             h
             
               the
               Father
               of
               Spirits
            
             .
             of
             whom
             S.
             Iohn
             giveth
             us
             this
             assurance
             :
             that
             i
             
               if
               wee
               confesse
               our
               sinnes
               ,
               he
               is
               faithfull
               and
               just
               ,
               to
               forgive
               us
               our
               sinnes
               ,
               and
               to
               cleanse
               us
               from
               all
               unrighteousnesse
               .
            
             Which
             promise
             ,
             
             that
             it
             appertained
             to
             such
             as
             did
             confesse
             their
             sinnes
             unto
             God
             ,
             the
             ancient
             Fathers
             were
             so
             well
             assured
             of
             :
             that
             they
             cast
             in
             a
             maner
             all
             upon
             this
             Confession
             ,
             and
             left
             little
             or
             nothing
             to
             that
             which
             was
             made
             unto
             man.
             Nay
             ,
             they
             doe
             not
             onely
             leave
             it
             free
             for
             men
             ,
             to
             confesse
             or
             not
             confesse
             their
             sinnes
             unto
             others
             (
             which
             is
             the
             most
             that
             we
             would
             have
             :
             )
             but
             some
             of
             them
             also
             seeme
             ,
             in
             words
             at
             least
             ,
             to
             advise
             men
             not
             to
             doe
             it
             at
             all
             ;
             which
             is
             more
             then
             we
             seeke
             for
             .
          
           
             S.
             Chrysostome
             of
             all
             others
             is
             most
             copious
             in
             this
             argument
             :
             some
             of
             whose
             passages
             to
             this
             purpose
             ,
             I
             will
             here
             lay
             downe
             .
             k
             
               It
               is
               not
               necessary
            
             (
             saith
             he
             )
             
               that
               thou
               shouldest
               confesse
               in
               the
               presence
               of
               witnesses
               :
               let
               the
               inquiry
               of
               thy
               offences
               bee
               made
               in
               thy
               thought
               ,
               let
               this
               judgement
               be
               without
               a
               witnesse
               ;
               let
               God
               onely
               see
               thee
               confessing
               .
            
             l
             
               Therefore
               I
               intreat
               and
               beseech
               and
               pray
               you
               ,
               that
               you
               would
               continually
               make
               your
               confession
               to
               God.
               For
               I
               doe
               not
               bring
               thee
               into
               the
               theater
               of
               thy
               fellow
               servants
               ,
               neyther
               doe
               I
               constraine
               thee
               to
               discover
               thy
               sinnes
               unto
               men
               :
               unclaspe
               thy
               conscience
               before
               God
               ,
               and
               shew
               thy
               wounds
               unto
               him
               ,
               and
               of
               him
               aske
               a
               medicine
               .
               Shew
               them
               to
               him
               that
               will
               not
               reproach
               ,
               but
               heale
               thee
               .
               For
               although
               thou
               hold
               thy
               peace
               ,
               he
               knoweth
               all
               .
            
             m
             
               Let
               us
               not
               call
               our selves
               sinners
               onely
               ,
               but
               let
               us
               recount
               our
               sinnes
               ,
               and
               repeate
               every
               one
               of
               them
               in
               speciall
               .
               I
               doe
               not
               say
               unto
               thee
               ,
               Bring
               thy selfe
               upon
               the
               stage
               ,
               nor
               ,
               Accuse
               thy selfe
               unto
               others
               :
               but
               I
               counsaile
               thee
               to
               obey
               the
               Prophet
               ,
               saying
               ,
               
               Reveale
               thy
               way
               unto
               the
               Lord.
               Confesse
               them
               before
               God
               ,
               confesse
               thy
               sinnes
               before
               the
               Iudge
               ;
               praying
               ,
               if
               not
               with
               thy
               tongue
               ,
               yet
               at
               least
               with
               thy
               memory
               :
               and
               so
               looke
               to
               obtayne
               mercy
               .
            
             n
             
               But
               thou
               art
               ashamed
               to
               say
               ,
               that
               thou
               hast
               sinned
               .
               Confesse
               thy
               faults
               then
               daily
               in
               thy
               prayer
               .
               For
               do
               I
               say
               ;
               Confesse
               them
               to
               thy
               fellow-servant
               ,
               who
               may
               reproach
               thee
               therewith
               ?
               Confesse
               them
               to
               God
               ,
               who
               healeth
               them
               .
               For
               ,
               although
               thou
               confesse
               them
               not
               at
               all
               ,
               God
               is
               not
               ignorant
               of
               them
               .
            
             o
             
               Wherefore
               then
               ,
               tell
               me
               ,
               art
               thou
               ashamed
               &
               blushest
               to
               confesse
               thy
               sinnes
               ?
               For
               doest
               thou
               discover
               them
               to
               a
               man
               ,
               that
               he
               may
               reproach
               thee
               ?
               Doest
               thou
               confesse
               them
               to
               thy
               fellow
               servant
               ,
               that
               he
               may
               bring
               thee
               upon
               the
               stage
               ?
               To
               him
               who
               is
               thy
               Lord
               ,
               who
               hath
               care
               of
               thee
               ,
               who
               is
               kinde
               ,
               who
               is
               thy
               physitian
               ,
               thou
               shewest
               thy
               wound
               .
            
             p
             
               I
               constraine
               thee
               not
               ,
               saith
               he
               ,
               to
               go
               into
               the
               middest
               of
               the
               theater
               ,
               and
               to
               make
               many
               witnesses
               of
               the
               matter
               .
               Confesse
               thy
               sin
               to
               me
               alone
               in
               privat
               ,
               that
               I
               may
               heale
               thy
               sore
               ,
               and
               free
               thee
               from
               griefe
               .
            
             q
             
               And
               this
               is
               not
               only
               wonderfull
               ,
               that
               he
               forgiveth
               us
               our
               sinnes
               ,
               but
               that
               he
               neither
               discovereth
               them
               ,
               nor
               maketh
               them
               open
               and
               manifest
               ,
               nor
               constraineth
               us
               to
               come
               forth
               in
               publike
               and
               disclose
               our
               misdemeanours
               ;
               but
               commandeth
               us
               to
               give
               an
               account
               thereof
               unto
               him
               alone
               ,
               and
               unto
               him
               to
               make
               confession
               of
               them
               .
            
          
           
             Neyther
             doth
             S.
             Chrysostome
             here
             walke
             alone
             .
             That
             saying
             of
             S.
             Augustine
             is
             to
             the
             same
             effect
             :
             r
             
               What
               have
               I
               to
               doe
               with
               men
               ,
               that
               they
               should
               heare
               my
               confessions
               ,
               as
               though
               they
               should
               heale
               all
               my
               diseases
               ?
            
             
             and
             that
             ●ollection
             of
             S.
             Hilary
             upon
             the
             two
             last
             verses
             of
             the
             52
             Psalme
             ,
             s
             that
             David
             there
             teacheth
             us
             
               to
               confesse
               to
               no
               other
            
             but
             unto
             the
             Lord
             ,
             
               vvho
               hath
               made
               the
               Olive
               fruitfull
               with
               the
               mercy
               of
               hope
            
             (
             or
             ,
             
               the
               hope
               of
               mercie
               )
               for
               ever
               and
               ever
               .
            
             and
             that
             advise
             of
             Pinuphius
             the
             Aegyptian
             Abbat
             (
             which
             I
             finde
             also
             inserted
             amongst
             the
             t
             Canons
             collected
             for
             the
             use
             of
             the
             Church
             of
             England
             ,
             in
             the
             time
             of
             the
             Saxons
             ;
             under
             the
             title
             ,
             
               De
               poenitentiâ
               soli
               Deo
               cōfitendâ
            
             :
             )
             u
             
               Who
               is
               it
               that
               cannot
               humbly
               say
               ?
               I
               made
               my
               sinne
               knowne
               unto
               thee
               ,
               and
               mine
               iniquity
               have
               I
               not
               hid
               .
               that
               by
               this
               confession
               he
               may
               confidently
               adjoyne
               that
               which
               followeth
               :
               And
               thou
               forgavest
               the
               impiety
               of
               my
               heart
               .
               But
               if
               shamefastnesse
               doe
               so
               draw
               thee
               backe
               ,
               that
               thou
               blushest
               to
               reveale
               them
               before
               men
               :
               cease
               not
               by
               continuall
               supplication
               to
               confesse
               them
               unto
               him
               from
               whom
               they
               cannot
               be
               hid
               ,
               and
               to
               say
               [
               I
               know
               mine
               iniquitie
               ,
               and
               my
               sinne
               is
               against
               me
               alwayes
               ;
               To
               thee
               onely
               have
               I
               sinned
               ,
               and
               done
               evill
               before
               thee
               ]
               whose
               custome
               is
               ,
               both
               to
               cure
               without
               the
               publishing
               of
               any
               shame
               ,
               and
               to
               forgive
               sinnes
               without
               upbraiding
               .
            
             S.
             
               Augustine
               ,
               Cassiodor
            
             ,
             and
             Gregory
             make
             a
             further
             observation
             upon
             that
             place
             of
             the
             32
             Psalme
             :
             
               I
               said
               ,
               I
               will
               confesse
               my
               transgressions
               unto
               the
               Lord
               ;
               and
               thou
               forgavest
               the
               iniquity
               of
               my
               sinne
               .
            
             that
             God
             upon
             the
             onely
             promise
             and
             purpose
             of
             making
             this
             confession
             ,
             did
             forgive
             the
             sinne
             .
             Marke
             (
             saith
             x
             
               Gregory
               )
               how
               great
               the
               swiftnesse
               is
               of
               this
               vitall
               
               Indulgence
               ,
               how
               great
               the
               commendation
               is
               of
               Gods
               mercy
               ;
               that
               pardon
               should
               accompany
               the
               verie
               desire
               of
               him
               that
               is
               about
               to
               confesse
               ,
               before
               that
               repentance
               doe
               come
               to
               afflict
               him
               ;
               and
               remission
               should
               come
               to
               the
               heart
               ,
               before
               that
               confession
               did
               break
               forth
               by
               the
               voice
               .
            
             So
             
               S.
               Basil
            
             ,
             upon
             those
             other
             words
             of
             the
             Psalmist
             ,
             
               I
               have
               roared
               by
               reason
               of
               the
               disquietnesse
               of
               my
               heart
            
             ;
             (
             Psalm
             .
             38.8
             .
             )
             maketh
             this
             paraphrase
             .
             y
             
               I
               do
               not
               confesse
               with
               my
               lips
               ,
               that
               I
               may
               manifest
               my selfe
               unto
               many
               .
               but
               inwardly
               in
               my
               very
               heart
               ,
               shutting
               mine
               eyes
               ,
               to
               thee
               alone
               who
               seest
               the
               things
               that
               are
               in
               secret
               ,
               doe
               I
               shew
               my
               groanes
               ,
               roaring
               within
               my selfe
               .
               For
               the
               groanes
               of
               my
               heart
               sufficed
               for
               a
               confession
               ,
               and
               the
               lamentations
               sent
               to
               thee
               my
               God
               from
               the
               depth
               of
               my
               soule
               .
            
          
           
             And
             as
             S.
             Basil
             maketh
             the
             groanes
             of
             the
             heart
             to
             be
             a
             sufficient
             confession
             so
             doth
             S.
             Ambrose
             the
             teares
             of
             the
             penitent
             .
             Teares
             (
             saith
             z
             he
             )
             
               doe
               wash
               the
               sinne
               ,
               which
               the
               voyce
               is
               ashamed
               to
               confesse
               .
               Weeping
               doth
               provide
               both
               for
               pardon
               and
               for
               shamefastnesse
               :
               teares
               doe
               speake
               our
               fault
               without
               horror
               ,
               teares
               doe
               confesse
               our
               crime
               without
               offence
               of
               our
               shamefastnesse
            
             from
             whence
             ,
             he
             that
             glosseth
             upon
             Gratian
             (
             who
             hath
             inserted
             these
             words
             of
             S.
             Ambrose
             into
             his
             collection
             of
             the
             Decrees
             )
             doth
             inferre
             ;
             that
             a
             
               if
               for
               shame
               a
               man
               will
               not
               confesse
               ,
               teares
               alone
               doe
               blot
               out
               his
               sinne
               .
               Maximus
               Taurinensis
            
             followeth
             S.
             Ambrose
             herein
             almost
             
               verbatim
               .
               The
               teare
            
             (
             saith
             b
             he
             )
             
               washeth
               the
               sinne
               ,
               which
               the
               voyce
               is
               ashamed
               to
               confesse
               .
               Teares
               therefore
               doe
               equally
               provide
               both
               for
               our
               shamefastnesse
               and
               for
               our
               health
               :
               they
               neyther
               
               blush
               in
               asking
               ,
               and
               they
               obtaine
               in
               requesting
               .
            
             Lastly
             Prosper
             ,
             speaking
             of
             sinnes
             committed
             by
             such
             as
             are
             in
             the
             ministery
             ,
             writeth
             thus
             c
             
               They
               shall
               more
               easily
               appease
               God
               ,
               who
               being
               not
               convicted
               by
               humane
               judgement
               ,
               doe
               of
               their
               owne
               accord
               acknowledge
               their
               offence
               :
               who
               eyther
               do
               discover
               it
               by
               their
               owne
               confessions
               ,
               or
               others
               not
               knowing
               what
               they
               are
               in
               secret
               ,
               doe
               themselves
               give
               sentence
               of
               voluntarie
               excommunication
               upon
               themselves
               ,
               and
               being
               separated
               (
               not
               in
               minde
               ,
               but
               in
               office
               )
               .
               from
               the
               Altar
               to
               which
               they
               did
               minister
               ,
               doe
               lament
               their
               life
               as
               dead
               ;
               assuring
               themselves
               ,
               that
               God
               being
               reconciled
               unto
               them
               by
               the
               fruits
               of
               effectuall
               repentance
               ,
               they
               shall
               not
               onely
               receive
               what
               they
               have
               lost
               ,
               but
               also
               being
               made
               citizens
               of
               that
               citie
               which
               is
               above
               ,
               they
               shall
               come
               to
               everlasting
               joyes
               .
            
             By
             this
             it
             appeareth
             ,
             that
             the
             ancient
             Fathers
             did
             not
             thinke
             ,
             that
             the
             remission
             of
             sinnes
             was
             so
             tyed
             unto
             externall
             confession
             ,
             that
             a
             man
             might
             not
             looke
             for
             salvation
             from
             God
             ,
             if
             hee
             concealed
             his
             faults
             from
             Man
             :
             but
             that
             inward
             contrition
             ,
             and
             confession
             made
             to
             God
             alone
             ,
             was
             sufficient
             in
             this
             case
             .
             Otherwise
             ,
             neyther
             they
             nor
             wee
             do
             debarre
             men
             from
             opening
             their
             grievances
             unto
             the
             Physicians
             of
             their
             soules
             :
             eyther
             for
             their
             better
             information
             in
             the
             true
             state
             of
             their
             disease
             ,
             or
             for
             the
             quieting
             of
             their
             troubled
             consciences
             ,
             or
             for
             receiving
             further
             direction
             from
             them
             out
             of
             Gods
             word
             ,
             both
             for
             the
             recoverie
             of
             their
             present
             sicknesse
             and
             for
             the
             prevention
             of
             the
             like
             danger
             in
             time
             to
             come
             .
          
           
             d
             
               If
               I
               shall
               sinne
               ,
               although
               it
               be
               in
               anie
               small
               offence
               ,
               and
               
               my
               thought
               doe
               consume
               me
               ,
               and
               accuse
               me
               ,
               saying
               ;
               Why
               hast
               thou
               sinned
               ?
               what
               shall
               I
               doe
               ?
            
             said
             a
             brother
             once
             to
             Abbat
             Arsenius
             .
             The
             old
             man
             answered
             :
             
               Whatsoever
               houre
               a
               man
               shall
               fall
               into
               a
               fault
               ,
               and
               shall
               say
               from
               his
               heart
               ,
               Lord
               God
               I
               have
               sinned
               ,
               grant
               mee
               pardon
               ;
               that
               consumption
               of
               thought
               or
               heavinesse
               shall
               cease
               forthwith
               .
            
             And
             it
             was
             as
             good
             a
             remedie
             as
             could
             be
             prescribed
             for
             a
             greene
             wound
             :
             to
             take
             it
             in
             hand
             presently
             ,
             to
             present
             it
             to
             the
             view
             of
             our
             heavenly
             Physician
             ,
             e
             to
             prevent
             Satan
             by
             taking
             his
             office
             (
             as
             it
             were
             )
             out
             of
             his
             hand
             ,
             and
             f
             accusing
             our selves
             first
             ,
             that
             we
             may
             be
             justified
             .
             But
             when
             it
             is
             not
             taken
             in
             time
             ,
             but
             suffered
             to
             fester
             and
             ranckle
             ;
             the
             cure
             will
             not
             now
             prove
             to
             be
             so
             easie
             :
             it
             being
             found
             true
             by
             often
             experience
             ,
             that
             the
             wounded
             conscience
             will
             still
             pinch
             grievously
             ,
             notwithstanding
             the
             confession
             made
             unto
             God
             in
             secret
             .
             At
             such
             a
             time
             as
             this
             then
             ,
             where
             the
             sinner
             can
             finde
             no
             ease
             at
             home
             ,
             what
             should
             hee
             doe
             but
             use
             the
             best
             means
             he
             can
             to
             finde
             it
             abroad
             ?
             Is
             g
             there
             
               no
               balme
               in
               Gilead
            
             ?
             is
             there
             
               no
               physician
               there
            
             ?
             No
             doubt
             but
             God
             hath
             provided
             both
             the
             one
             and
             the
             other
             ,
             for
             
               recovering
               of
               the
               health
               of
               the
               daughter
               of
               his
               people
               :
            
             and
             S.
             Iames
             hath
             herein
             given
             us
             this
             direction
             .
             h
             
               Confesse
               your
               faults
               one
               to
               another
               ,
               and
               pray
               one
               for
               another
               ,
               that
               yee
               may
               be
               healed
               .
            
             According
             to
             which
             prescription
             ,
             
               Gregory
               Nyssen
            
             ,
             toward
             the
             end
             of
             his
             Sermon
             of
             Repentance
             ,
             useth
             this
             exhortation
             to
             the
             sinner
             .
             i
             
               Be
               sensible
               of
               the
               disease
               ,
               vvherewith
               thou
               art
               taken
               ,
               afflict
               thy selfe
               as
               much
               as
               thou
               canst
               .
               Seeke
               also
               the
               mourning
               of
               
               thy
               intirely
               affected
               brethren
               ,
               to
               helpe
               thee
               unto
               libertie
               .
               Shew
               me
               thy
               bitter
               and
               aboundant
               teares
               ,
               that
               I
               may
               also
               mingle
               mine
               therewith
               .
               Take
               likewise
               the
               Priest
               for
               a
               partner
               of
               thine
               affliction
               ,
               as
               thy
               Father
               .
               For
               who
               is
               it
               that
               so
               falsely
               obtayneth
               the
               name
               of
               a
               father
               ,
               or
               hath
               so
               adamantine
               a
               soule
               ,
               that
               he
               will
               not
               condole
               with
               his
               sonns
               lamenting
               ?
               Shew
               unto
               him
               without
               blushing
               the
               things
               that
               were
               kept
               close
               :
               discover
               the
               secrets
               of
               thy
               soule
               ,
               as
               showing
               thy
               hidden
               disease
               unto
               thy
               physician
               .
               Hee
               will
               have
               care
               both
               of
               thy
               credit
               and
               of
               thy
               cure
               .
            
          
           
             It
             was
             no
             part
             of
             his
             meaning
             to
             advise
             us
             ,
             that
             wee
             should
             open
             our selves
             in
             this
             maner
             unto
             everie
             hedge-priest
             ;
             as
             if
             there
             were
             a
             vertue
             generally
             annexed
             to
             the
             order
             ,
             that
             upon
             confession
             made
             and
             absolution
             received
             from
             anie
             of
             that
             ranke
             ,
             all
             should
             be
             straight
             made
             up
             :
             but
             he
             would
             have
             us
             communicate
             our
             case
             both
             to
             such
             Christian
             brethren
             ,
             and
             to
             such
             a
             ghostly
             father
             ,
             as
             had
             skill
             in
             physick
             of
             this
             kinde
             ,
             and
             out
             of
             a
             fellow-feeling
             of
             our
             griefe
             ,
             would
             apply
             themselves
             to
             our
             recoverie
             .
             Therefore
             ,
             saith
             Origen
             ,
             k
             
               looke
               about
               thee
               diligently
               ,
               unto
               whom
               thou
               oughtest
               to
               confesse
               thy
               sinne
               .
               Try
               first
               the
               physician
               ,
               unto
               whom
               thou
               oughtest
               to
               declare
               the
               cause
               of
               thy
               maladie
               ,
               vvho
               knoweth
               to
               be
               weake
               with
               him
               that
               is
               weake
               ,
               to
               weepe
               with
               him
               that
               weepeth
               ,
               who
               understandeth
               the
               discipline
               of
               condoling
               and
               compassionating
               :
               that
               so
               at
               length
               ,
               if
               hee
               shall
               say
               anie
               thing
               ,
               who
               hath
               first
               shewed
               himselfe
               to
               be
               both
               a
               skilfull
               physician
               and
               a
               mercifull
               ,
               or
               if
               he
               shall
               give
               anie
               counsaile
               ,
               thou
               mayest
               doe
               and
               follow
               it
               .
            
             For
             ,
             as
             S.
             Basil
             well
             noteth
             ,
             l
             
               the
               verie
               same
               course
               is
               to
               be
               held
               in
               the
               
               confession
               of
               sinnes
               ,
               which
               is
               in
               the
               opening
               of
               the
               diseases
               of
               the
               bodie
               .
               As
               men
               therefore
               do
               not
               discover
               the
               diseases
               of
               their
               bodie
               to
               all
               ,
               nor
               to
               everie
               sort
               of
               people
               ,
               but
               to
               those
               that
               are
               skilfull
               in
               the
               cure
               thereof
               :
               even
               so
               ought
               the
               confession
               of
               our
               sinnes
               be
               made
               ,
               unto
               such
               as
               are
               able
               to
               cure
               them
               ;
               according
               to
               that
               which
               is
               written
               .
               Yee
               that
               are
               strong
               ,
               beare
               the
               infirmities
               of
               the
               weake
               ,
               that
               is
               ,
               take
               them
               away
               by
               your
               diligence
               .
            
             He
             requireth
             care
             and
             diligence
             in
             performance
             of
             the
             cure
             :
             being
             ignorant
             (
             good
             man
             )
             of
             that
             new
             compendious
             method
             of
             healing
             ,
             invented
             by
             our
             Romane
             Paracelsians
             ,
             whereby
             a
             man
             m
             
               in
               confession
               of
               attrite
               is
               made
               contrite
               by
               vertue
               of
               the
               keyes
            
             ;
             that
             the
             sinner
             need
             put
             his
             ghostly
             father
             to
             no
             further
             trouble
             then
             this
             .
             
               Speake
               the
               word
               onely
               ,
               and
               I
               shall
               be
               healed
               .
            
             And
             this
             is
             that
             Sacramentall
             confession
             ,
             devised
             of
             late
             by
             the
             Priests
             of
             Rome
             :
             which
             they
             notwithstanding
             would
             faine
             father
             upon
             S.
             Peter
             ,
             from
             whom
             the
             Church
             of
             Rome
             (
             as
             they
             would
             have
             us
             beleeve
             )
             received
             this
             instruction
             .
             n
             
               that
               if
               envie
               ,
               or
               infidelitie
               ,
               or
               anie
               other
               evill
               did
               secretly
               creepe
               into
               anie
               mans
               heart
               ,
               hee
               who
               had
               care
               of
               his
               owne
               soule
               should
               not
               be
               ashamed
               to
               confesse
               those
               things
               unto
               him
               who
               had
               the
               oversight
               over
               him
               ;
               that
               by
               Gods
               word
               and
               wholsome
               counsaile
               ,
               he
               might
               be
               cured
               by
               him
               .
            
             And
             so
             indeed
             we
             reade
             in
             the
             apocryphall
             epistle
             of
             Clement
             ,
             pretended
             to
             be
             written
             unto
             S.
             Iames
             the
             brother
             of
             our
             Lord
             :
             where
             in
             the
             severall
             editions
             of
             
               Crab
               ,
               Sichardus
               ,
               Venradius
               ,
               Surius
               ,
               Nicolinus
               ,
            
             and
             Binius
             ,
             wee
             finde
             this
             note
             also
             laid
             downe
             in
             the
             margent
             ;
             
               Nota
               de
               confessione
               sacramentali
               ,
               Marke
               this
               of
               sacramentall
               confession
               .
            
             But
             their
             owne
             o
             Maldonat
             would
             have
             
             taught
             them
             ,
             that
             this
             note
             was
             not
             worth
             the
             marking
             :
             forasmuch
             as
             the
             proper
             end
             of
             sacramentall
             confession
             ,
             is
             the
             obtayning
             of
             remission
             of
             sinnes
             ,
             by
             vertue
             of
             the
             keyes
             of
             the
             Church
             ;
             whereas
             the
             end
             of
             the
             confession
             here
             said
             to
             be
             commended
             by
             S.
             Peter
             ,
             was
             the
             obtayning
             of
             counsaile
             out
             of
             Gods
             word
             for
             the
             remedie
             of
             sinnes
             .
             which
             kinde
             of
             medicinall
             confession
             wee
             well
             approve
             of
             ,
             and
             acknowledge
             to
             have
             beene
             ordinarily
             prescribed
             by
             the
             ancient
             Fathers
             for
             the
             cure
             of
             secret
             sinnes
             .
          
           
             For
             as
             for
             notorious
             offences
             ,
             which
             bred
             open
             scandall
             ,
             private
             confession
             was
             not
             thought
             sufficient
             :
             but
             there
             was
             further
             required
             publick
             acknowledgement
             of
             the
             fault
             ,
             &
             the
             solemne
             use
             of
             the
             keyes
             for
             the
             reconciliation
             of
             the
             penitent
             .
             p
             
               If
               his
               sin
               do
               not
               only
               redound
               to
               his
               own
               evill
               ,
               but
               also
               unto
               much
               scandall
               of
               others
               ,
               and
               the
               Bishop
               thinketh
               it
               to
               be
               expedient
               for
               the
               profit
               of
               the
               Church
               ,
               let
               him
               not
               refuse
               to
               performe
               his
               penance
               in
               the
               knowledge
               of
               manie
               or
               of
               the
               whole
               people
               also
               ,
               let
               him
               not
               resist
               ,
               let
               him
               not
               by
               his
               shamefastnesse
               add
               swelling
               to
               his
               deadly
               and
               mortall
               wound
               :
            
             saith
             S.
             Augustine
             .
             and
             more
             largely
             in
             another
             place
             ;
             where
             he
             meeteth
             with
             the
             objection
             ,
             of
             the
             sufficiencie
             of
             internall
             repentance
             ,
             in
             this
             maner
             .
             q
             
               Let
               no
               man
               say
               
               unto
               himselfe
               :
               I
               doe
               it
               secretly
               ,
               I
               doe
               it
               before
               God
               ;
               God
               vvho
               pardoneth
               me
               doth
               know
               ,
               that
               I
               doe
               it
               in
               my
               heart
               .
               Is
               it
               therefore
               said
               without
               cause
               ;
               Whatsoever
               you
               shall
               loose
               on
               earth
               ,
               shall
               be
               loosed
               in
               heaven
               ?
               Are
               the
               keyes
               therfore
               without
               cause
               given
               unto
               the
               Church
               of
               God
               ?
               Doe
               we
               frustrate
               the
               Gospell
               of
               God
               ?
               doe
               we
               frustrate
               the
               words
               of
               Christ
               ?
               Doe
               we
               promise
               that
               to
               you
               which
               hee
               denieth
               you
               ?
               Do
               wee
               not
               deceive
               you
               ?
               Iob
               saith
               :
               If
               I
               was
               abashed
               to
               confesse
               my
               sinnes
               in
               the
               sight
               of
               the
               people
               .
               So
               just
               a
               man
               of
               Gods
               rich
               threasure
               ,
               who
               was
               tried
               in
               such
               a
               furnace
               ,
               saith
               thus
               :
               and
               doth
               the
               childe
               of
               pestilence
               vvithstand
               me
               ,
               and
               is
               ashamed
               to
               bow
               his
               knee
               under
               th●
               blessing
               of
               God
               ?
               That
               which
               the
               Emperor
               was
               not
               ashamed
               to
               doe
               ,
               is
               he
               ashamed
               of
               ,
               who
               is
               not
               as
               much
               as
               a
               Senator
               ,
               but
               only
               a
               simple
               Courtier
               ?
               O
               proud
               neck
               ,
               ó
               crooked
               minde
               !
               perhaps
               ,
               nay
               it
               is
               not
               to
               be
               doubted
               ,
               it
               was
               for
               this
               reason
               God
               would
               that
               Theodosius
               the
               Emperour
               should
               doe
               publick
               penance
               in
               the
               sight
               of
               the
               people
               ,
               especially
               because
               his
               sinne
               could
               not
               be
               concealed
               :
               and
               is
               a
               Senator
               ashamed
               of
               that
               ,
               whereof
               the
               Emperour
               was
               not
               ashamed
               ?
               is
               he
               ashamed
               of
               that
               who
               is
               no
               Senator
               ,
               but
               a
               Courtier
               onely
               ,
               whereof
               the
               Emperour
               was
               not
               ashamed
               ?
               Is
               one
               of
               the
               vulgar
               sort
               ,
               or
               a
               trader
               ashamed
               of
               that
               ,
               whereof
               the
               Emperour
               was
               not
               ashamed
               ?
               What
               pride
               is
               this
               ?
               Were
               not
               this
               alone
               sufficient
               to
               bring
               them
               to
               hell
               ,
               although
               no
               adultery
               had
               beene
               committed
               ?
            
             Thus
             farre
             S.
             Augustine
             ,
             concerning
             the
             necessitie
             of
             publike
             Repentance
             for
             knowne
             offences
             :
             which
             being
             in
             tract
             of
             time
             disused
             in
             some
             places
             ,
             long
             after
             this
             ,
             the
             r
             Bishops
             of
             France
             ,
             by
             the
             assistance
             of
             Charles
             the
             great
             ,
             caused
             it
             to
             be
             brought
             in
             use
             againe
             ,
             according
             to
             the
             order
             of
             the
             olde
             Canons
             .
          
           
             Neyther
             is
             it
             here
             to
             be
             omitted
             ,
             that
             in
             the
             time
             of
             
             the
             more
             ancient
             Fathers
             this
             strict
             discipline
             was
             not
             so
             restrayned
             to
             the
             censure
             of
             publicke
             crimes
             ;
             but
             that
             private
             transgressions
             also
             were
             sometimes
             drawn
             within
             the
             compasse
             of
             it
             .
             For
             whereas
             at
             first
             ,
             publike
             confession
             was
             enjoyned
             onely
             for
             publike
             offences
             :
             men
             afterwards
             ,
             discerning
             what
             great
             benefit
             redounded
             to
             the
             penitents
             thereby
             ,
             (
             aswell
             for
             the
             subduing
             of
             the
             stubburnesse
             of
             their
             hard
             hearts
             ,
             and
             the
             furthering
             of
             their
             deeper
             humiliation
             ;
             as
             for
             their
             raysing
             up
             againe
             by
             those
             sensible
             comforts
             which
             they
             received
             by
             the
             publike
             prayers
             of
             the
             Congregation
             ,
             and
             the
             use
             of
             the
             keyes
             )
             some
             men
             ,
             I
             say
             ,
             discerning
             this
             ,
             and
             finding
             their
             owne
             consciences
             burdened
             with
             the
             like
             sinnes
             ,
             which
             being
             carried
             in
             secrecie
             ,
             were
             not
             subject
             to
             the
             censures
             of
             the
             Church
             ;
             to
             the
             end
             they
             might
             obtaine
             the
             like
             consolation
             and
             quiet
             of
             minde
             ,
             did
             voluntarily
             submit
             themselves
             to
             the
             Churches
             discipline
             herein
             ,
             and
             undergoe
             the
             burden
             of
             publick
             Confession
             and
             Penance
             .
             This
             appeareth
             by
             Origen
             in
             his
             second
             Homily
             upon
             the
             37
             Psalme
             ,
             Tertullian
             in
             his
             booke
             
               de
               Poenitentiâ
            
             ,
             chap.
             9.
             
             S.
             Cyprian
             in
             his
             Treatise
             
               de
               Lapsis
            
             ,
             sect
             .
             23.
             (
             or
             11.
             according
             to
             Pamelius
             his
             distinction
             )
             S.
             Ambrose
             in
             his
             first
             booke
             
               de
               Poenitentiâ
            
             ,
             chap.
             16.
             and
             others
             .
             And
             to
             the
             end
             that
             this
             publication
             of
             secret
             faults
             might
             be
             performed
             in
             the
             best
             maner
             :
             some
             prudent
             Minister
             was
             first
             of
             all
             made
             acquainted
             therewith
             ;
             by
             whose
             direction
             the
             delinquent
             might
             understand
             what
             sinnes
             were
             fit
             to
             be
             brought
             to
             the
             publick
             notice
             of
             the
             Church
             ,
             and
             in
             what
             maner
             the
             penance
             was
             to
             bee
             performed
             for
             them
             .
             Therefore
             did
             Origen
             advise
             (
             as
             wee
             heard
             )
             that
             one
             should
             use
             great
             care
             in
             making
             choyce
             of
             a
             good
             and
             skilfull
             physician
             ,
             to
             whom
             hee
             
             should
             disclose
             his
             griefe
             in
             this
             kinde
             .
             and
             s
             
               if
               hee
               understand
            
             (
             saith
             he
             )
             
               and
               foresee
               that
               thy
               disease
               is
               such
               as
               ought
               to
               be
               declared
               in
               the
               assembly
               of
               the
               whole
               Church
               ,
               and
               cured
               there
               ,
               whereby
               peradventure
               both
               others
               may
               be
               edified
               ,
               and
               thou
               thy selfe
               more
               easily
               healed
               ;
               with
               much
               deliberation
               ,
               and
               by
               the
               very
               skilfull
               counsaile
               of
               that
               physician
               ,
               must
               this
               be
               done
               .
            
          
           
             But
             within
             a
             while
             (
             shortly
             after
             the
             persecution
             raysed
             in
             the
             dayes
             of
             Decius
             the
             Emperour
             )
             it
             was
             no
             longer
             left
             free
             to
             the
             Penitent
             to
             make
             choyce
             of
             his
             ghostly
             father
             :
             but
             by
             the
             generall
             consent
             of
             the
             Bishops
             it
             was
             ordayned
             ,
             that
             in
             every
             Church
             one
             certaine
             discreet
             Minister
             should
             be
             appointed
             to
             receive
             the
             confessions
             of
             such
             as
             relapsed
             into
             sinne
             after
             Baptisme
             .
             This
             is
             that
             addition
             ,
             which
             t
             Socrates
             in
             his
             Ecclesiasticall
             historie
             noteth
             to
             have
             beene
             then
             made
             unto
             the
             Penitentiall
             Canon
             ;
             and
             to
             have
             beene
             observed
             by
             the
             governours
             of
             the
             Church
             for
             a
             long
             time
             :
             untill
             at
             length
             in
             the
             time
             of
             Nectarius
             Bishop
             of
             Constantinople
             (
             which
             was
             about
             CXL
             .
             yeares
             after
             the
             persecution
             of
             Decius
             )
             upon
             occasion
             of
             an
             infamy
             drawne
             upon
             the
             Clergie
             by
             the
             confession
             of
             a
             Gentlewoman
             ,
             defiled
             by
             a
             Deacon
             in
             that
             citie
             ,
             it
             was
             thought
             fit
             it
             should
             be
             abolished
             ,
             and
             that
             u
             libertie
             should
             be
             given
             unto
             everie
             one
             ,
             upon
             the
             private
             examination
             of
             his
             owne
             conscience
             ,
             to
             resort
             to
             the
             holy
             Communion
             .
             Which
             was
             agreeable
             both
             to
             the
             rule
             of
             the
             Apostle
             ,
             1.
             
             Cor.
             11.28
             .
             
               (
               Let
               a
               man
               examine
               himselfe
               ,
               and
               so
               let
               him
               eate
               of
               that
               bread
               and
               drinke
               of
               that
               cup
               :
               )
            
             and
             to
             the
             judgement
             of
             the
             more
             ancient
             Fathers
             ,
             as
             appeareth
             by
             
               Clemens
               Alexandrinus
            
             ,
             who
             accounteth
             a
             mans
             owne
             conscience
             to
             be
             his
             x
             best
             directer
             in
             this
             case
             .
             howsoever
             our
             new
             Masters
             of
             
             y
             Trent
             have
             not
             onely
             determined
             that
             
               sacramentall
               confession
               must
               necessarily
               be
               premised
            
             before
             the
             receyving
             of
             the
             Eucharist
             ;
             but
             also
             have
             pronounced
             them
             to
             be
             excommunicate
             
               ipso
               facto
            
             ,
             that
             shall
             presume
             to
             teach
             the
             contrarie
             .
          
           
             The
             case
             then
             (
             if
             these
             mens
             censures
             were
             ought
             worth
             )
             would
             goe
             hard
             with
             Nectarius
             ,
             and
             all
             the
             Bishops
             that
             followed
             him
             ;
             but
             especially
             with
             S.
             
               Iohn
               Chrysostom
            
             ,
             who
             was
             his
             immediat
             successor
             in
             the
             See
             of
             Constantinople
             .
             for
             thus
             doth
             hee
             expound
             that
             place
             of
             the
             Apostle
             :
             z
             
               Let
               every
               one
               examine
               himselfe
               ,
               and
               then
               let
               him
               come
               .
               He
               doth
               not
               bid
               one
               man
               to
               examine
               another
               ,
               but
               every
               one
               himselfe
               ;
               making
               the
               judgement
               private
               ,
               and
               the
               tryall
               without
               witnesses
               .
            
             and
             in
             the
             end
             of
             his
             second
             homily
             of
             Fasting
             (
             which
             in
             others
             is
             the
             eighth
             
               de
               Poenitentiâ
            
             )
             frameth
             his
             exhortation
             accordingly
             .
             a
             
               Within
               thy
               conscience
               ,
               none
               being
               present
               but
               God
               who
               seeth
               all
               things
               ,
               enter
               thou
               into
               judgement
               and
               into
               a
               search
               of
               thy
               sinnes
               ,
               and
               recounting
               thy
               whole
               life
               ,
               bring
               thy
               sinnes
               unto
               judgement
               in
               thy
               minde
               :
               reforme
               thy
               excesses
               ,
               and
               so
               vvith
               a
               pure
               conscience
               draw
               neare
               to
               that
               sacred
               Table
               ,
               and
               partake
               of
               that
               holy
               sacrifice
               .
            
             Yet
             in
             another
             place
             hee
             deepely
             chargeth
             Ministers
             ,
             not
             to
             admit
             knowne
             offendors
             unto
             the
             Communion
             .
             But
             b
             
               if
               one
            
             (
             saith
             hee
             )
             
               be
               ignorant
               that
               hee
               is
               an
               evill
               person
               ,
               after
               that
               hee
               hath
               used
               much
               diligence
               ther●in
               ,
               he
               is
               not
               to
               be
               blamed
               .
               for
               these
               things
               are
               spoken
               by
               me
               of
               such
               as
               are
               knowne
               .
            
             And
             we
             finde
             both
             in
             him
             ,
             and
             in
             the
             practise
             of
             the
             times
             following
             ,
             that
             the
             order
             of
             publick
             Penance
             was
             not
             wholly
             taken
             away
             ;
             but
             according
             to
             the
             ancient
             discipline
             established
             by
             the
             Apostles
             in
             the
             Church
             ,
             open
             offendors
             were
             openly
             censured
             and
             pressed
             to
             make
             publick
             confession
             of
             
             their
             faults
             .
             Whereby
             it
             is
             manifest
             ,
             that
             the
             libertie
             brought
             in
             by
             Nectarius
             ,
             of
             not
             resorting
             to
             any
             Penitentiarie
             ,
             respected
             the
             disclosing
             of
             secret
             sinnes
             only
             ;
             such
             as
             that
             foule
             one
             was
             ,
             from
             whence
             the
             publick
             scandall
             arose
             ,
             which
             gave
             occasion
             to
             the
             repeale
             of
             the
             former
             Constitution
             .
             For
             to
             suffer
             open
             and
             notorious
             crimes
             ,
             committed
             in
             the
             Church
             ,
             to
             passe
             without
             controule
             ,
             was
             not
             a
             meane
             to
             prevent
             but
             to
             augment
             scandalls
             ;
             nay
             the
             readie
             way
             ,
             to
             make
             the
             house
             of
             God
             become
             a
             denne
             of
             theeves
             .
          
           
             Two
             observations
             more
             I
             will
             adde
             upon
             this
             part
             of
             the
             historie
             .
             The
             one
             :
             that
             the
             abrogation
             of
             this
             Canon
             sheweth
             ,
             that
             the
             forme
             of
             Confession
             used
             by
             the
             ancient
             ,
             was
             Canonical
             ,
             that
             is
             ,
             appertayning
             to
             that
             externall
             discipline
             of
             the
             Church
             which
             upon
             just
             occasion
             might
             be
             altered
             ;
             and
             not
             Sacramentall
             ,
             and
             of
             perpetuall
             right
             ,
             which
             is
             that
             our
             Iesuites
             stand
             for
             .
             The
             other
             :
             that
             the
             course
             taken
             herein
             by
             Nectarius
             ,
             was
             not
             onely
             approved
             by
             S.
             Chrysostome
             ,
             who
             succeeded
             him
             at
             Constantinople
             ;
             but
             c
             generally
             in
             a
             maner
             by
             the
             Catholick
             Bishops
             of
             other
             places
             .
             howsoever
             the
             Arrians
             ,
             and
             the
             rest
             of
             the
             sectaries
             (
             the
             Novatians
             onely
             excepted
             ,
             who
             from
             the
             beginning
             would
             not
             admit
             the
             discipline
             used
             in
             the
             Church
             for
             the
             reconciliation
             of
             Penitents
             )
             retained
             still
             the
             former
             usage
             .
             as
             by
             the
             relation
             of
             Socrates
             and
             Sozomen
             more
             fully
             may
             appeare
             .
             And
             therefore
             when
             within
             some
             XXI
             .
             yeares
             after
             the
             time
             wherein
             they
             finished
             their
             histories
             ,
             and
             about
             LXX
             .
             after
             that
             the
             publication
             of
             secret
             offences
             began
             to
             be
             abolished
             by
             Nectarius
             ,
             certaine
             in
             Italy
             did
             so
             doe
             their
             penance
             ,
             that
             they
             caused
             a
             writing
             to
             be
             publickly
             read
             ,
             containing
             a
             profession
             of
             their
             severall
             sinnes
             :
             Leo
             ,
             who
             at
             that
             time
             was
             Bishop
             
             of
             Rome
             ,
             gave
             order
             ,
             that
             by
             all
             meanes
             d
             that
             course
             should
             be
             broken
             off
             ;
             
               forasmuch
               as
               it
               was
               sufficient
               ,
               that
               the
               guilt
               of
               mens
               consciences
               should
               be
               declared
               in
               secret
               confession
               to
               the
               Priests
               alone
               .
               For
               although
            
             (
             saith
             he
             )
             
               the
               fulnesse
               of
               faith
               may
               seeme
               to
               be
               laudable
               ,
               vvhich
               for
               the
               feare
               of
               God
               doth
               not
               feare
               to
               blush
               before
               men
               :
               yet
               because
               all
               mens
               sinnes
               are
               not
               of
               that
               kinde
               ,
               that
               they
               may
               not
               feare
               to
               publish
               such
               of
               them
               as
               require
               repentance
               ,
               let
               so
               inconvenient
               a
               custome
               be
               removed
               ;
               lest
               many
               be
               driven
               away
               from
               the
               remedies
               of
               repentance
               ,
               vvhile
               eyther
               they
               are
               ashamed
               ,
               or
               afraid
               to
               disclose
               their
               deedes
               unto
               their
               enemies
               ,
               whereby
               they
               may
               be
               drawne
               within
               the
               perill
               of
               the
               lawes
               .
               For
               that
               confession
               is
               sufficient
               ,
               which
               is
               offered
               first
               unto
               God
               ,
               and
               then
               unto
               the
               Priest
               ,
               who
               commeth
               as
               an
               intercessor
               for
               the
               sinnes
               of
               the
               penitent
               .
               For
               then
               at
               length
               more
               may
               be
               provoked
               to
               repentance
               ,
               if
               that
               the
               conscience
               of
               him
               who
               confesseth
               be
               not
               published
               to
               the
               eares
               of
               the
               people
               .
            
          
           
             By
             this
             place
             of
             Leo
             we
             may
             easily
             understand
             ,
             how
             upon
             the
             removeall
             of
             publick
             Confession
             of
             secret
             faults
             (
             together
             with
             the
             private
             made
             unto
             the
             Penitentiarie
             ,
             which
             was
             adjoyned
             as
             a
             preparative
             thereunto
             )
             Auricular
             confession
             began
             to
             be
             substituted
             in
             the
             roome
             thereof
             :
             to
             the
             end
             ,
             that
             by
             this
             meanes
             more
             might
             be
             drawne
             on
             to
             this
             exercise
             of
             repentance
             ;
             the
             impediments
             of
             shame
             and
             feare
             ,
             which
             accompanied
             the
             former
             practise
             ,
             being
             taken
             out
             of
             the
             way
             .
             for
             indeed
             the
             shame
             of
             this
             publick
             Penance
             was
             such
             ,
             that
             in
             the
             time
             of
             Tertullian
             (
             when
             this
             discipline
             was
             thought
             most
             needefull
             for
             the
             Church
             )
             it
             was
             
             strongly
             e
             
               presumed
               ,
               that
               many
               did
               eyther
               shunne
               this
               worke
               as
               a
               publication
               of
               themselves
               ,
               or
               deferred
               it
               from
               day
               to
               day
               ,
               being
               more
               mindefull
            
             (
             as
             hee
             saith
             )
             
               of
               their
               shame
               than
               of
               their
               salvation
               .
            
             Nay
             S.
             Ambrose
             observed
             that
             f
             
               some
               ,
               who
               for
               feare
               of
               the
               punishment
               in
               the
               other
               world
               ,
               being
               conscious
               to
               themselves
               of
               their
               sinnes
               ,
               did
               here
               desire
               their
               penance
               ,
               vvere
               yet
               for
               shame
               of
               their
               publick
               supplication
               drawne
               back
               ,
               after
               they
               had
               received
               it
               .
            
             Therfore
             the
             conjecture
             of
             g
             Rhenanus
             is
             not
             to
             be
             contemned
             ,
             that
             from
             this
             publick
             confession
             ,
             the
             private
             tooke
             his
             originall
             :
             which
             by
             Stapleton
             ,
             (
             in
             his
             Fortresse
             ,
             part
             .
             2.
             chap.
             4.
             )
             is
             positively
             delivered
             in
             this
             maner
             .
             
               Afterward
               this
               open
               and
               sharpe
               penance
               vvas
               brought
               to
               the
               private
               and
               particular
               confession
               now
               used
               ;
               principally
               for
               the
               lewdnesse
               of
               the
               common
               lay
               Christians
               ,
               which
               in
               this
               open
               confession
               began
               at
               length
               to
               mocke
               and
               insult
               at
               their
               brethrens
               simplicity
               and
               devotion
               .
            
             although
             it
             may
             seeme
             by
             that
             which
             is
             written
             by
             h
             Origen
             ,
             that
             the
             seeds
             of
             this
             lewdnesse
             began
             to
             sprout
             long
             before
             ;
             howsoever
             i
             Tertullian
             imagined
             ,
             that
             no
             member
             of
             the
             Church
             would
             be
             so
             ungracious
             as
             to
             commit
             such
             folly
             .
          
           
             The
             publick
             confession
             therefore
             of
             secret
             sinnes
             being
             thus
             abolished
             ,
             by
             Nectarius
             first
             (
             for
             the
             scandall
             that
             came
             thereby
             unto
             others
             )
             and
             by
             the
             rest
             of
             the
             
             Catholick
             Bishops
             after
             him
             (
             for
             the
             reproach
             and
             danger
             ,
             whereunto
             the
             penitents
             by
             this
             meanes
             were
             layd
             open
             :
             )
             private
             Confession
             was
             so
             brought
             in
             to
             supply
             the
             defect
             thereof
             ,
             that
             it
             was
             accounted
             no
             more
             sacramentall
             ,
             nor
             esteemed
             (
             at
             least
             generally
             )
             to
             be
             of
             more
             necessitie
             for
             the
             obtayning
             of
             remission
             of
             sinnes
             ,
             then
             that
             other
             .
             So
             that
             whatsoever
             order
             afterward
             was
             taken
             herein
             ,
             may
             well
             be
             judged
             to
             have
             had
             the
             nature
             of
             a
             
               temporall
               law
            
             ,
             which
             ,
             according
             to
             the
             definition
             of
             S.
             Augustine
             ,
             k
             
               although
               it
               be
               just
               ,
               yet
               in
               time
               may
               be
               justly
               also
               changed
               .
            
             Nay
             we
             finde
             that
             Laurence
             Bishop
             of
             Novaria
             ,
             in
             his
             homily
             
               de
               Poenitentiâ
            
             ,
             doth
             resolutely
             determine
             ,
             that
             for
             obtayning
             remission
             of
             sinnes
             ,
             a
             man
             needeth
             not
             to
             resort
             unto
             anie
             Priest
             ,
             but
             that
             his
             owne
             internall
             repentance
             is
             sufficient
             for
             that
             matter
             :
             God
             (
             saith
             l
             hee
             )
             
               after
               Baptisme
               hath
               appoynted
               thy
               remedy
               within
               thy selfe
               ,
               hee
               hath
               put
               remission
               in
               thine
               owne
               power
               ,
               that
               thou
               needest
               not
               seeke
               a
               Priest
               when
               thy
               necessity
               requireth
               ;
               but
               thou
               thy selfe
               now
               ,
               as
               a
               skilfull
               and
               plaine
               master
               ,
               mayest
               amend
               thine
               error
               within
               thy selfe
               ,
               &
               wash
               away
               thy
               sin
               by
               repentance
               .
            
             m
             
               He
               hath
               given
               unto
               thee
            
             (
             saith
             another
             ,
             somewhat
             to
             the
             same
             purpose
             )
             
               the
               power
               of
               binding
               and
               loosing
               .
               Thou
               hast
               bound
               thy selfe
               with
               the
               chayn
               of
               the
               love
               of
               wealth
               ;
               loose
               thy selfe
               with
               the
               injunction
               of
               the
               love
               of
               povertie
               .
               Thou
               hast
               bound
               thy selfe
               with
               the
               furious
               desire
               of
               pleasures
               ;
               loose
               thy selfe
               with
               temperance
               .
               Thou
               hast
               bound
               thy selfe
               with
               the
               misbeleefe
               of
               Eunomius
               ;
               loose
               thy selfe
               with
               the
               religious
               embracing
               of
               the
               right
               faith
               .
            
          
           
           
             And
             ,
             that
             wee
             may
             see
             how
             variable
             mens
             judgements
             were
             touching
             the
             matter
             of
             Confession
             in
             the
             ages
             following
             :
             Bede
             would
             have
             us
             n
             
               confesse
               our
               daily
               &
               light
               sinnes
               one
               unto
               another
               ,
               but
               open
               the
               uncleanenesse
               of
               the
               greater
               leprosie
               to
               the
               Priest.
               Alcuinus
               ,
            
             not
             long
             after
             him
             ,
             would
             have
             us
             o
             
               confesse
               all
               the
               sinnes
               that
               we
               can
               remember
               .
            
             Others
             were
             of
             another
             minde
             .
             For
             some
             (
             as
             it
             appeareth
             by
             the
             writings
             of
             the
             same
             p
             Alcuinus
             and
             of
             q
             Haymo
             )
             would
             not
             confesse
             their
             sinnes
             to
             the
             Priest
             ;
             but
             r
             
               said
               ,
               it
               was
               sufficient
               for
               them
               that
               they
               did
               confesse
               their
               sinnes
               to
               God
               alone
               ,
            
             provided
             alwayes
             that
             they
             ceased
             from
             those
             sinnes
             for
             the
             time
             to
             come
             .
             Others
             confessed
             their
             sinnes
             unto
             the
             Priests
             ,
             but
             
               not
               fully
            
             s
             :
             as
             may
             be
             seene
             in
             the
             Councell
             of
             Cauailon
             ,
             held
             in
             the
             dayes
             of
             Charles
             the
             great
             where
             ,
             though
             the
             Fathers
             thinke
             that
             this
             had
             
               need
               to
               be
               amended
            
             :
             yet
             they
             freely
             acknowledge
             ,
             that
             it
             remained
             still
             a
             question
             ,
             whether
             men
             should
             only
             confesse
             to
             God
             ,
             or
             to
             the
             Priests
             also
             ;
             and
             they
             themselves
             put
             this
             difference
             betwixt
             both
             those
             confessions
             ,
             that
             the
             one
             did
             properly
             serve
             for
             the
             cure
             ,
             the
             other
             for
             direction
             in
             what
             sort
             the
             repentance
             (
             and
             so
             the
             cure
             )
             should
             be
             performed
             .
             Their
             words
             are
             these
             .
             t
             
               Some
               
               say
               ,
               that
               they
               ought
               to
               confesse
               their
               sinnes
               onely
               unto
               God
               ,
               and
               some
               thinke
               that
               they
               are
               to
               be
               confessed
               unto
               the
               Priests
               :
               both
               of
               which
               ,
               not
               without
               great
               fruit
               ,
               is
               practised
               within
               the
               holy
               Church
               .
               namely
               thus
               ,
               that
               wee
               both
               confesse
               our
               sinnes
               unto
               God
               ,
               who
               is
               the
               forgiver
               of
               sinnes
               (
               saying
               with
               David
               :
               I
               acknowledged
               my
               sinne
               unto
               thee
               ,
               and
               mine
               iniquity
               have
               I
               not
               hid
               .
               I
               said
               ,
               I
               will
               confesse
               against
               my selfe
               my
               transgressions
               vnto
               the
               Lord
               :
               and
               thou
               forgavest
               the
               iniquity
               of
               my
               sinne
               .
               )
               and
               according
               to
               the
               institution
               of
               the
               Apostle
               ,
               confesse
               our
               sinnes
               one
               unto
               another
               ,
               and
               pray
               one
               for
               another
               ,
               that
               we
               may
               be
               healed
               .
               The
               Confession
               therfore
               which
               is
               made
               unto
               God
               ,
               purgeth
               sins
               :
               but
               that
               which
               is
               made
               unto
               the
               Priest
               ,
               teacheth
               in
               what
               sort
               those
               sinnes
               should
               be
               purged
               .
               For
               God
               the
               author
               and
               bestower
               of
               salvation
               and
               health
               ,
               giveth
               the
               same
               sometime
               by
               the
               invisible
               administration
               of
               his
               power
               ,
               sometime
               by
               the
               operation
               of
               Physicians
               .
            
          
           
             This
             Canon
             is
             cyted
             by
             u
             Gratian
             out
             of
             the
             Penitentiall
             of
             Theodorus
             Archbishop
             of
             Canterbury
             :
             but
             clogged
             with
             some
             unnecessarie
             additions
             .
             as
             when
             in
             the
             beginning
             thereof
             it
             is
             made
             the
             x
             opinion
             of
             the
             Grecians
             ,
             that
             sinnes
             should
             be
             confessed
             onely
             unto
             God
             ;
             and
             of
             the
             rest
             of
             the
             Church
             ,
             that
             they
             should
             be
             confessed
             to
             Priests
             .
             where
             those
             words
             ,
             
               ut
               Graeci
            
             ,
             in
             Gratian
             seeme
             unto
             Cardinall
             Bellarmine
             ,
             y
             
               to
               have
               crept
               out
               of
               the
               margent
               into
               the
               text
               ;
               and
               to
               have
               beene
               a
               marginall
               annotation
               of
               some
               unskilfull
               man
               ,
               who
               gathered
               by
               the
               fact
               of
               Nectarius
               ,
               that
               Sacramentall
               Confession
               was
               wholly
               taken
               away
               among
               the
               Grecians
               .
               For
               otherwise
            
             
             (
             saith
             hee
             )
             
               in
               the
               Capitular
               it selfe
               of
               Theodorus
               ,
               whence
               that
               Canon
               was
               transcribed
               ,
               those
               two
               words
               [
               ut
               Graeci
               ]
               are
               not
               to
               be
               had
               ;
               nor
               are
               they
               also
               to
               be
               had
               in
               the
               second
               Councell
               of
               Cauaillon
               ,
               c.
               33.
               whence
               Theodorus
               seemeth
               to
               have
               taken
               that
               chapter
               :
               neyther
               yet
               doth
               the
               Master
               of
               the
               Sentences
               ,
               in
               his
               4.
               booke
               and
               17.
               distinction
               bringing
               in
               the
               same
               sentence
               ,
               adde
               those
               words
               [
               ut
               Graeci
               .
            
             ]
             But
             the
             Cardinalls
             conjecture
             of
             the
             translating
             of
             these
             words
             out
             of
             the
             margent
             into
             the
             text
             of
             Gratian
             ,
             is
             of
             little
             worth
             :
             seeing
             wee
             finde
             them
             expressely
             laid
             downe
             in
             the
             elder
             collections
             of
             the
             Decrees
             ,
             made
             by
             z
             Burchardus
             and
             a
             Ivo
             ;
             from
             whence
             it
             is
             evident
             that
             Gratian
             borrowed
             this
             whole
             chapter
             ,
             as
             he
             hath
             done
             manie
             a
             one
             beside
             .
             For
             as
             for
             
               the
               Capitular
               it selfe
               of
               Theodorus
               ,
               whence
            
             the
             Cardinall
             too
             too
             boldly
             affirmeth
             
               that
               Canon
               was
               transcribed
            
             ;
             as
             if
             hee
             had
             looked
             into
             the
             booke
             himselfe
             :
             we
             are
             to
             know
             ,
             that
             no
             such
             Capitular
             of
             Theodorus
             is
             to
             be
             found
             :
             onely
             Burchardus
             and
             Ivo
             ,
             (
             in
             whom
             ,
             as
             we
             said
             ,
             those
             controverted
             words
             are
             extant
             )
             setteth
             downe
             this
             whole
             chapter
             as
             taken
             out
             of
             
               Theodors
               Penitentiall
            
             ,
             &
             so
             misguided
             Gratian.
             for
             indeed
             in
             Theodorus
             his
             Penitentiall
             (
             which
             I
             did
             lately
             transcribe
             out
             of
             a
             most
             ancient
             copie
             kept
             in
             Sir
             
               Robert
               Cottons
            
             Threasurie
             )
             no
             part
             of
             that
             chapter
             can
             be
             seene
             :
             nor
             yet
             any
             thing
             else
             tending
             to
             the
             matter
             now
             in
             hand
             ,
             this
             short
             sentence
             onely
             excepted
             .
             
               Confessionem
               suam
               Deo
               soli
               ,
               si
               necesse
               est
               ,
               licebit
               agere
               .
               It
               is
               lawfull
               ,
               that
               Confession
               be
               made
               unto
               God
               alone
               ,
               if
               need
               require
               .
            
             And
             to
             suppose
             as
             the
             Cardinall
             doth
             that
             Theodorus
             should
             take
             this
             chapter
             out
             of
             the
             second
             Councell
             of
             Cauaillon
             :
             were
             an
             idle
             imagination
             ▪
             seeing
             it
             is
             well
             knowne
             that
             Theodore
             died
             Archbishop
             of
             Canterbury
             in
             the
             yeare
             of
             
             our
             Lord
             690
             :
             and
             the
             Councell
             of
             Cauaillon
             was
             held
             in
             the
             yeare
             813.
             that
             is
             ,
             123.
             yeares
             after
             the
             others
             death
             .
             The
             truth
             is
             ;
             hee
             who
             made
             the
             additions
             to
             the
             Capitularia
             of
             Charles
             the
             great
             and
             
               Ludovicus
               Pius
            
             ,
             (
             gathered
             by
             Ansegisus
             and
             Benedict
             )
             translated
             this
             Canon
             out
             of
             that
             Councell
             into
             his
             b
             Collection
             :
             which
             Bellarmine
             ,
             as
             it
             seemeth
             ,
             having
             someway
             heard
             of
             ,
             knew
             not
             to
             distinguish
             between
             those
             Capitularia
             ,
             and
             
               Theodors
               Penitentiall
            
             .
             being
             herein
             as
             negligent
             ,
             as
             in
             his
             allegation
             of
             the
             fourth
             book
             of
             the
             Sentences
             :
             where
             the
             Master
             doth
             not
             bring
             in
             this
             sentence
             at
             all
             ,
             but
             having
             among
             other
             questions
             propounded
             this
             also
             for
             one
             ,
             c
             
               Whether
               it
               be
               sufficient
               that
               a
               man
               confesse
               his
               sinnes
               to
               God
               alone
               ,
               or
               whether
               hee
               must
               confesse
               to
               a
               Priest
            
             ;
             doth
             thereupon
             set
             down
             the
             diversitie
             of
             mens
             opinions
             touching
             that
             matter
             ,
             and
             saith
             ,
             that
             
               unto
               some
               it
               seemed
               to
               suffice
               ,
               if
               confession
               vvere
               made
               to
               God
               onely
               without
               the
               judgement
               of
               the
               Priest
               or
               the
               confession
               of
               the
               Church
               .
               because
               David
               said
               ;
               I
               said
               ,
               I
               will
               confesse
               unto
               the
               Lord
               :
               he
               saith
               not
               ,
               Vnto
               the
               Priest
               ;
               and
               yet
               he
               sheweth
               that
               his
               sinne
               was
               forgiven
               him
               .
            
             For
             in
             these
             points
             ,
             as
             the
             same
             author
             had
             before
             noted
             ,
             d
             
               even
               the
               learned
               were
               found
               to
               hold
               diversly
               :
               because
               the
               Doctors
               seemed
               to
               deliver
               diverse
               and
               almost
               contrarie
               judgement●
               therein
               .
            
          
           
             The
             diverse
             sentences
             of
             the
             Doctors
             touching
             this
             question
             ,
             whether
             externall
             confession
             were
             necessarie
             or
             not
             ,
             are
             at
             large
             layd
             downe
             by
             Gratian
             :
             who
             in
             the
             end
             ,
             leaveth
             the
             matter
             in
             suspense
             ,
             and
             concludeth
             in
             this
             maner
             .
             e
             
               Vpon
               what
               authorities
               ,
               or
               upon
               what
               
               strength
               of
               reasons
               both
               these
               opinions
               are
               grounded
               ,
               I
               have
               briefly
               layd
               open
               .
               But
               to
               whether
               of
               them
               wee
               should
               rather
               cleave
               to
               ,
               is
               reserved
               to
               the
               judgement
               of
               the
               reader
               .
               For
               both
               of
               them
               have
               for
               their
               favourers
               both
               wise
               and
               religious
               men
               .
            
             And
             so
             the
             matter
             rested
             undetermined
             1150.
             yeares
             after
             Christ
             :
             howsoever
             the
             Romane
             Correctors
             of
             Gratian
             doe
             tell
             us
             ,
             that
             now
             the
             case
             is
             altered
             ,
             and
             that
             f
             
               it
               is
               most
               certaine
               ,
               and
               must
               be
               held
               for
               most
               certaine
               ,
               that
               the
               sacramentall
               confession
               of
               mortall
               sinnes
               is
               necessary
               ,
               used
               in
               that
               maner
               ,
               and
               at
               such
               time
               ,
               as
               in
               the
               Councell
               of
               Trent
               after
               other
               Councels
               it
               is
               appointed
               .
            
             But
             the
             first
             Councell
             ,
             wherein
             we
             finde
             any
             thing
             determined
             touching
             this
             necessitie
             ,
             is
             that
             of
             Lateran
             under
             Innocent
             the
             III.
             wherein
             wee
             heard
             that
             Transsubstantiation
             was
             established
             ▪
             for
             there
             it
             was
             ordayned
             ,
             that
             g
             
               Omnis
               utriusque
               sexus
               sidelis
               ,
               every
               faithfull
               one
               of
               eyther
               sex
               ,
               being
               come
               to
               yeares
               of
               discretion
               ,
               should
               by
               himselfe
               alone
               ,
               once
               in
               the
               yeare
               at
               least
               ,
               faithfully
               confesse
               his
               sinnes
               unto
               his
               owne
               Priest
               ;
               and
               indevour
               according
               to
               his
               strength
               to
               fulfill
               the
               penance
               injoyned
               unto
               him
               ,
               receiving
               reverently
               at
               least
               at
               Easter
               the
               sacrament
               of
               the
               Eucharist
               :
               otherwise
               ,
               that
               both
               being
               alive
               hee
               should
               be
               kept
               from
               entring
               into
               the
               Church
               ,
               and
               being
               dead
               should
               want
               Christian
               buriall
               .
            
             Since
             which
             determination
             ,
             
               Thomas
               Aquinas
            
             (
             in
             his
             exposition
             of
             the
             text
             of
             the
             fourth
             booke
             of
             the
             Sentences
             ,
             distinct
             .
             17.
             )
             holdeth
             h
             the
             deniall
             of
             the
             necessitie
             of
             Confession
             unto
             salvation
             to
             be
             heresie
             :
             which
             before
             that
             time
             (
             saith
             Bonaventure
             ,
             in
             his
             disputations
             upon
             the
             same
             fourth
             booke
             )
             was
             not
             hereticall
             ,
             forasmuch
             as
             manie
             
             Catholick
             Doctors
             did
             hold
             contrarie
             opinions
             therein
             ,
             as
             appeareth
             by
             Gratian.
             
          
           
             But
             Medina
             will
             not
             admit
             by
             anie
             meanes
             ,
             i
             that
             it
             should
             be
             accounted
             
               strictly
               heresie
            
             :
             but
             would
             have
             it
             said
             ,
             that
             
               it
               savours
               of
               heresie
            
             .
             and
             for
             this
             decree
             of
             Confession
             to
             be
             made
             once
             in
             the
             yeare
             ,
             hee
             saith
             k
             that
             it
             
               doth
               not
               declare
               nor
               interpret
               any
               divine
               right
               of
               the
               thing
               ,
               but
               rather
               appointeth
               the
               time
               of
               confessing
               .
               Durand
            
             thinketh
             that
             it
             may
             be
             said
             ,
             that
             this
             statute
             contayneth
             l
             
               an
               holy
               and
               wholsome
               exhortation
               of
               making
               confession
               ,
               and
               then
               adjoyneth
               a
               precept
               of
               the
               receiving
               of
               the
               Eucharist
               backed
               with
               a
               penaltie
               :
            
             or
             if
             both
             of
             them
             be
             precepts
             ,
             that
             m
             
               the
               penaltie
               respecteth
               onely
               the
               precept
               of
               communicating
               (
               of
               the
               transgression
               whereof
               knowledge
               may
               be
               taken
               )
               and
               not
               the
               precept
               of
               confession
               ,
            
             of
             the
             transgression
             whereof
             the
             Church
             can
             take
             no
             certaine
             notice
             ,
             and
             therefore
             can
             appoint
             no
             certaine
             penaltie
             for
             it
             .
             But
             howsoever
             ;
             this
             wee
             are
             sure
             of
             ,
             that
             the
             Canonists
             afterward
             held
             no
             absolute
             necessitie
             of
             obedience
             to
             be
             required
             therein
             ,
             as
             unto
             a
             Sacramentall
             institution
             ordayned
             by
             Christ
             for
             obtayning
             remission
             of
             sinnes
             ;
             but
             a
             Canonicall
             obedience
             onely
             ,
             as
             unto
             an
             usefull
             constitution
             of
             the
             Church
             .
             And
             therefore
             where
             Gratian
             in
             his
             first
             distinction
             
               de
               Poenitentiâ
            
             ,
             had
             in
             the
             34.
             chapter
             and
             the
             three
             next
             following
             ,
             propounded
             the
             allegations
             which
             made
             for
             them
             who
             held
             ,
             n
             that
             men
             might
             obtaine
             pardon
             for
             their
             sinnes
             without
             anie
             orall
             confession
             of
             them
             ;
             and
             then
             proceeded
             to
             the
             authorities
             which
             might
             
             seeme
             to
             make
             for
             the
             contrarie
             opinion
             :
             
               Iohannes
               Semeca
            
             at
             the
             beginning
             of
             that
             part
             ,
             upon
             those
             words
             of
             
               Gratian
               ,
               Alij
               é
               contrario
               tes●antur
               ,
            
             putteth
             too
             this
             Glosse
             .
             o
             
               From
               this
               place
               untill
               the
               section
               His
               auctoritatib
               .
               he
               alledgeth
               for
               the
               other
               part
               ,
               that
               sinne
               is
               not
               forgiven
               unto
               such
               as
               are
               of
               yeares
               ,
               without
               confession
               of
               the
               mouth
               which
               yet
               is
               false
               :
            
             saith
             he
             .
             But
             this
             free
             dealing
             of
             his
             did
             so
             displease
             Friar
             Manrique
             ,
             who
             by
             the
             command
             of
             
               Pius
               Quintus
            
             ,
             set
             out
             a
             censure
             upon
             the
             Glosses
             of
             the
             Canon
             law
             ;
             that
             hee
             gave
             direction
             these
             words
             ,
             
               which
               yet
               is
               false
            
             ,
             should
             be
             cleane
             blotted
             out
             .
             which
             direction
             of
             his
             notwithstanding
             ,
             the
             Romane
             Correctors
             under
             Gregory
             the
             XIII
             .
             did
             not
             follow
             :
             but
             letting
             the
             words
             still
             stand
             ,
             give
             them
             a
             check
             only
             with
             this
             marginall
             annotation
             .
             p
             
               Nay
               it
               is
               most
               true
               ,
               that
               without
               confession
               ,
               in
               desire
               at
               least
               ,
               the
               sinne
               is
               not
               forgiven
               .
            
          
           
             In
             like
             maner
             ,
             where
             the
             same
             Semeca
             holdeth
             it
             to
             be
             the
             better
             opinion
             ,
             that
             Confession
             was
             q
             
               ordayned
               by
               a
               certaine
               tradition
               of
               the
               universall
               Church
               ,
               rather
               then
               by
               the
               authoritie
               of
               the
               new
               or
               old
               Testament
               ,
            
             and
             inferreth
             thereupon
             ,
             that
             it
             is
             r
             necessarie
             among
             the
             Latins
             ,
             but
             
               not
               among
               the
               Greekes
               ,
               because
               that
               tradition
               did
               not
               spread
               to
               them
               :
            
             Friar
             Manrique
             commandeth
             all
             that
             passage
             to
             be
             blotted
             out
             ,
             but
             the
             Romane
             Correctors
             clap
             this
             note
             upon
             the
             margent
             for
             an
             antidote
             .
             s
             
               Nay
               confession
               was
               ordayned
               by
               our
               Lord
               ,
               and
               by
               Gods
               Law
               is
               necessary
               to
               all
               that
               fall
               into
               mortall
               sinne
               after
               Baptisme
               ,
               as
               well
               Greekes
               as
               Latins
               .
            
             and
             for
             this
             they
             quote
             onely
             the
             14.
             
             Session
             of
             the
             Councell
             of
             Trent
             :
             
             where
             that
             opinion
             is
             accursed
             in
             us
             ,
             which
             was
             held
             two
             or
             three
             hundred
             yeares
             ago
             by
             the
             men
             of
             their
             owne
             religion
             .
             among
             whom
             ,
             t
             Michael
             of
             Bononia
             (
             who
             was
             Prior
             general
             of
             the
             order
             of
             the
             Carmelites
             in
             the
             dayes
             of
             Pope
             Vrban
             the
             sixth
             )
             doth
             conclude
             strongly
             out
             of
             their
             owne
             received
             grounds
             ;
             
               that
               confession
               is
               not
               necessary
               for
               the
               obtayning
               of
               the
               pardon
               of
               our
               sinne
               :
            
             and
             Panormitan
             the
             great
             Canonist
             ,
             u
             professeth
             that
             the
             opinion
             of
             Semeca
             doth
             much
             please
             him
             ,
             which
             referreth
             the
             originall
             of
             Confession
             to
             a
             generall
             tradition
             of
             the
             Church
             :
             because
             (
             saith
             he
             )
             
               there
               is
               not
               anie
               cleare
               authority
               ,
               which
               sheweth
               that
               God
               or
               Christ
               did
               clearely
               ordayne
               that
               Confession
               should
               be
               made
               unto
               a
               Priest.
            
             Yea
             ,
             x
             
               all
               the
               Canonists
               ,
               following
               their
               first
               Interpreter
               ,
               say
               that
               Confession
               was
               brought
               in
               onely
               by
               the
               law
               of
               the
               Church
               ,
            
             and
             not
             by
             anie
             divine
             precept
             :
             if
             we
             will
             beleeve
             Maldonat
             .
             who
             addeth
             notwithstanding
             ,
             that
             y
             
               this
               opinion
               is
               eyther
               alreadie
               sufficiently
               declared
               by
               the
               Church
               to
               be
               heresie
               ,
               or
               that
               the
               Church
               should
               doe
               well
               if
               it
               did
               declare
               it
               to
               be
               heresie
               .
            
          
           
             And
             we
             finde
             indeed
             ,
             that
             in
             the
             yeare
             of
             our
             Lord
             1479.
             (
             which
             was
             34.
             yeares
             after
             the
             death
             of
             Panormitan
             )
             by
             a
             speciall
             commission
             directed
             from
             Pope
             
               Sixtus
               the
               fourth
            
             unto
             
               Alfonsus
               Carillus
            
             Archbishop
             of
             Toledo
             ,
             one
             
               Petrus
               Oxomensis
            
             ,
             professor
             of
             Divinitie
             in
             the
             Vniversitie
             of
             Salamanca
             ,
             was
             driven
             to
             abjure
             z
             this
             conclusion
             ,
             which
             hee
             had
             before
             delivered
             as
             agreeable
             to
             the
             common
             opinion
             of
             the
             Doctors
             ;
             
               that
               confession
               of
               sinnes
               in
               particular
               vvas
               grounded
               upon
               some
               statute
               of
               the
               universall
               Church
               ,
               and
               not
               upon
               
               divine
               right
               .
            
             and
             when
             learned
             men
             for
             all
             this
             would
             not
             take
             warning
             ,
             but
             would
             needs
             be
             medling
             againe
             with
             that
             which
             the
             Popish
             Clergie
             could
             not
             indure
             should
             be
             touched
             ,
             (
             as
             
               Iohannes
               de
               Selva
            
             ,
             among
             others
             ,
             in
             the
             end
             of
             his
             treatise
             
               de
               Iurejurando
               ;
               Erasmus
            
             in
             diverse
             of
             his
             workes
             ,
             and
             
               Beatus
               Rhenanus
            
             in
             his
             argument
             upon
             Tertullians
             booke
             
               de
               Poenitentiâ
            
             :
             )
             the
             fathers
             of
             Trent
             within
             72.
             yeares
             after
             that
             ,
             conspired
             together
             to
             stop
             all
             mens
             mouthes
             with
             *
             an
             anathema
             ,
             that
             should
             denie
             sacramentall
             confession
             to
             be
             of
             divine
             institution
             or
             to
             be
             necessarie
             unto
             salvation
             .
             And
             so
             we
             are
             come
             to
             an
             end
             of
             that
             point
             .
          
        
         
           
             OF
             THE
             PRIESTS
             POVVER
             TO
             FORGIVE
             SINNES
             .
          
           
             FRom
             Confession
             we
             are
             now
             to
             proceed
             unto
             Absolution
             :
             which
             it
             were
             pitie
             this
             man
             should
             receive
             ,
             before
             he
             made
             confession
             of
             the
             open
             wrong
             he
             hath
             here
             done
             ,
             in
             charging
             us
             to
             denie
             
               that
               Priests
               have
               power
               to
               forgive
               sinnes
               .
            
             whereas
             the
             verie
             formall
             words
             ,
             which
             our
             Church
             requireth
             to
             be
             used
             in
             the
             ordination
             of
             a
             Minister
             ,
             are
             these
             :
             a
             
               Whose
               sinnes
               thou
               doest
               forgive
               ,
               they
               are
               forgiven
               ;
               and
               vvhose
               sinnes
               thou
               doest
               retaine
               ,
               they
               are
               retained
               .
            
             And
             therefore
             if
             this
             be
             all
             the
             matter
             ,
             the
             Fathers
             and
             we
             shal
             agree
             well
             enough
             :
             howsoever
             this
             make-bate
             would
             faine
             put
             friends
             together
             by
             the
             eares
             ,
             where
             there
             is
             no
             occasion
             at
             all
             of
             quarrell
             .
             For
             wee
             acknowledge
             most
             willingly
             ,
             that
             the
             principall
             part
             of
             the
             Priests
             ministerie
             is
             exercised
             in
             the
             matter
             of
             
               forgivenesse
               of
               sinnes
            
             :
             the
             question
             only
             is
             of
             the
             maner
             how
             this
             part
             of
             their
             function
             is
             executed
             by
             them
             ,
             and
             of
             the
             bounds
             and
             limits
             thereof
             ,
             
             which
             the
             Pope
             and
             his
             Clergie
             for
             their
             owne
             advantage
             have
             inlarged
             beyond
             all
             measure
             of
             truth
             and
             reason
             .
          
           
             That
             wee
             may
             therefore
             give
             unto
             the
             Priest
             the
             things
             that
             are
             the
             Priests
             ,
             and
             to
             God
             the
             things
             that
             are
             Gods
             ;
             &
             not
             cōmunicate
             unto
             any
             creature
             the
             power
             that
             properly
             belongeth
             to
             the
             Creator
             ,
             who
             b
             
               will
               not
               give
               his
               glory
               unto
               another
               :
            
             we
             must
             in
             the
             first
             place
             lay
             this
             downe
             for
             a
             sure
             ground
             ,
             that
             to
             forgive
             sinnes
             properly
             ,
             directly
             ,
             and
             absolutely
             ,
             is
             a
             priviledge
             onely
             appertayning
             unto
             the
             most
             High.
             I
             ,
             saith
             he
             of
             himselfe
             ,
             even
             I
             am
             he
             that
             
               blotteth
               out
               thy
               transgressions
               for
               mine
               owne
               sake
               ,
               and
               will
               not
               remember
               thy
               sinnes
               .
            
             (
             Esai
             .
             43.25
             .
             )
             
               Who
               is
               a
               God
               like
               unto
               thee
               ,
               that
               pardoneth
               iniquitie
               ?
            
             saith
             the
             Prophet
             ,
             Micah
             7.18
             .
             which
             in
             effect
             is
             the
             same
             with
             that
             of
             the
             Scribes
             :
             (
             Mark.
             2.7
             .
             and
             Luk.
             5.21
             .
             )
             
               Who
               can
               forgive
               sinnes
               ,
               but
               God
               alone
               ?
            
             And
             therefore
             when
             David
             saith
             unto
             God
             ;
             
               Thou
               forgavest
               the
               iniquitie
               of
               my
               sinne
               :
            
             (
             Psalm
             .
             32.5
             .
             )
             Gregory
             surnamed
             
               the
               great
            
             (
             the
             first
             Bishop
             of
             Rome
             of
             that
             name
             )
             thought
             this
             to
             be
             a
             sound
             paraphrase
             of
             his
             words
             .
             c
             
               Thou
               ,
               vvho
               alone
               sparest
               ,
               who
               alone
               forgivest
               sinnes
               .
               For
               who
               can
               forgive
               sinnes
               but
               God
               alone
               ?
            
             Hee
             did
             not
             imagine
             that
             he
             had
             committed
             anie
             great
             error
             in
             subscribing
             thus
             simply
             unto
             that
             sentence
             of
             the
             Scribes
             :
             and
             little
             dreamed
             that
             anie
             petie
             Doctors
             afterwards
             would
             arise
             in
             Rome
             or
             Rhemes
             ,
             who
             would
             tell
             us
             a
             faire
             tale
             ;
             that
             d
             
               the
               faithlesse
               Iewes
               thought
               ,
               as
               Hereticks
               now
               adayes
               ,
               that
               to
               forgive
               sinnes
               was
               so
               proper
               to
               God
               ,
               that
               it
               could
               not
               be
               communicated
               unto
               man
            
             ;
             and
             that
             e
             
               true
               beleevers
               referre
               this
               to
               the
               increase
               of
               Gods
               honour
               ,
               which
               miscreant
               Iewes
               and
               Hereticks
               doe
               accompt
               blasphemie
               against
               God
               ,
               and
               injurious
               to
               his
               Majestie
               .
            
             whereas
             
             in
             truth
             the
             faithlesnesse
             of
             the
             Iewes
             consisted
             in
             the
             application
             of
             this
             sentence
             unto
             our
             Saviour
             Christ
             ,
             whom
             they
             did
             not
             acknowledge
             to
             be
             God
             ;
             as
             the
             senslesness
             of
             these
             Romanists
             ,
             in
             denying
             of
             the
             axiom
             it selfe
             .
          
           
             But
             the
             world
             is
             come
             unto
             a
             good
             passe
             ,
             when
             we
             must
             be
             accounted
             
               hereticks
               now
               adayes
            
             ,
             and
             consorted
             with
             
               miscreant
               Iewes
            
             ,
             for
             holding
             the
             selfe
             same
             thing
             that
             the
             Fathers
             of
             the
             ancient
             Church
             delivered
             as
             a
             most
             certain
             truth
             ,
             whensoever
             they
             had
             anie
             occasion
             to
             treate
             of
             this
             part
             of
             the
             historie
             of
             the
             Gospel
             .
             Old
             Irenaeus
             telleth
             us
             ,
             that
             our
             Saviour
             in
             this
             place
             f
             
               forgiving
               sinnes
               ,
               did
               both
               cure
               the
               man
               ,
               and
               manifestly
               discover
               who
               he
               was
               .
               For
               if
               none
            
             (
             saith
             hee
             )
             
               can
               forgive
               sinnes
               but
               God
               alone
               ,
               and
               our
               Lord
               did
               forgive
               them
               ,
               and
               cured
               men
               ;
               it
               is
               manifest
               ,
               that
               he
               was
               the
               Word
               of
               God
               ,
               made
               the
               Sonne
               of
               man
               :
               and
               that
               as
               man
               hee
               is
               touched
               with
               compassion
               of
               us
               ,
               as
               God
               he
               hath
               mercy
               on
               us
               ,
               and
               forgiveth
               us
               our
               debts
               which
               we
               doe
               owe
               unto
               God
               our
               maker
               .
               Tertullian
            
             saith
             ,
             that
             g
             
               when
               the
               Iewes
               beholding
               onely
               his
               humanitie
               ,
               and
               not
               being
               yet
               certaine
               of
               his
               Deitie
               ,
               did
               deservedly
               reason
               ,
               that
               a
               man
               could
               not
               forgive
               sinnes
               ,
               but
               God
               alone
               :
            
             he
             by
             answering
             of
             them
             ,
             that
             
               the
               Sonne
               of
               man
               had
               authoritie
               to
               forgive
               sinnes
               ,
            
             would
             by
             this
             remission
             of
             sinnes
             have
             them
             call
             to
             minde
             that
             he
             was
             h
             
               that
               onely
               sonne
               of
               man
               ,
               prophesied
               of
               in
               Daniel
               ,
               who
               received
               power
               of
               judging
               ,
               and
               thereby
               also
               of
               forgiving
               sinnes
               .
            
             (
             Dan.
             7.13
             ,
             14.
             )
             S.
             Hilary
             commenting
             upon
             the
             
             ninth
             of
             Matthew
             ,
             writeth
             thus
             .
             i
             
               It
               moveth
               the
               Scribes
               ,
               that
               sinne
               should
               be
               forgiven
               by
               a
               man.
               For
               they
               beheld
               a
               man
               onely
               in
               Iesus
               Christ
               ;
               and
               that
               to
               be
               forgiven
               by
               him
               ,
               which
               the
               law
               could
               not
               release
               .
               For
               it
               is
               faith
               onely
               that
               justifieth
               .
               Afterward
               the
               Lord
               looketh
               into
               their
               murmuring
               ,
               and
               saith
               that
               it
               is
               an
               easie
               thing
               for
               the
               Sonne
               of
               man
               upon
               earth
               to
               forgive
               sinnes
               .
               For
               it
               is
               true
               ,
               none
               can
               forgive
               sinnes
               but
               God
               alone
               :
               therefore
               hee
               who
               remitteth
               is
               God
               ,
               because
               none
               remitteth
               but
               God.
               God
               remayning
               in
               man
               ,
               performed
               this
               cure
               upon
               man.
            
             S.
             Hierom
             thus
             :
             k
             
               We
               reade
               that
               God
               saith
               in
               the
               Prophet
               ;
               I
               am
               he
               that
               blotteth
               out
               thine
               iniquities
               .
               Consequently
               therefore
               the
               Scribes
               ,
               because
               they
               thought
               him
               to
               be
               a
               man
               ,
               and
               did
               not
               understand
               the
               words
               of
               God
               ,
               accuse
               him
               of
               blasphemy
               .
               But
               the
               Lord
               seeing
               their
               thoughts
               ,
               sheweth
               himselfe
               to
               be
               God
               ,
               who
               is
               able
               to
               know
               the
               secrets
               of
               the
               heart
               :
               and
               holding
               his
               peace
               after
               a
               sort
               speaketh
               ;
               By
               the
               same
               majestie
               and
               power
               ,
               vvherewith
               I
               behold
               your
               thoughts
               ,
               I
               am
               able
               also
               to
               forgive
               sinnes
               unto
               men
               .
            
             or
             ,
             as
             Euthymius
             expresseth
             it
             in
             his
             commentaries
             upon
             the
             same
             place
             :
             l
             
               In
               truth
               ,
               none
               can
               forgive
               sinnes
               but
               one
               ,
               who
               beholdeth
               the
               thoughts
               of
               men
               .
            
             S.
             Chrysostome
             likewise
             in
             his
             Sermons
             upon
             the
             same
             ,
             sheweth
             that
             Christ
             here
             declared
             himselfe
             to
             be
             God
             equall
             unto
             the
             Father
             :
             and
             that
             m
             if
             he
             had
             not
             beene
             equall
             unto
             the
             Father
             ,
             he
             would
             have
             said
             ;
             
               Why
               doe
               you
               attribute
               unto
               me
               an
               unfitting
               opinion
               ?
               
               I
               am
               farre
               from
               that
               power
               .
            
             To
             the
             same
             effect
             also
             writeth
             
               Christianus
               Druthmarus
               ,
               Paschasius
               Ratbertus
            
             ,
             and
             
               Walafridus
               Strabus
            
             in
             the
             ordinarie
             Glosse
             upon
             the
             same
             place
             of
             S.
             
               Matthew
               .
               Victor
               Antiochenus
            
             upon
             the
             second
             of
             
               Mark
               ;
               Theophylact
            
             and
             Bede
             upon
             the
             second
             of
             Mark
             ,
             and
             the
             fifth
             of
             Luke
             :
             S.
             Ambrose
             upon
             the
             fifth
             of
             Luke
             .
             who
             in
             another
             place
             also
             bringeth
             this
             sentence
             of
             the
             Scribes
             ,
             as
             a
             ground
             to
             prove
             the
             deitie
             of
             the
             holy
             Ghost
             withall
             :
             forasmuch
             as
             n
             
               none
               forgiveth
               sinnes
               but
               one
               God
               ;
               because
               it
               is
               written
               ,
               Who
               can
               forgive
               sins
               but
               God
               alone
               ?
            
             as
             S.
             Cyril
             doth
             to
             prove
             the
             deitie
             of
             the
             Sonne
             .
             o
             
               For
               this
               onely
            
             ,
             saith
             he
             ,
             
               did
               the
               malice
               of
               the
               Iewes
               say
               truely
               ,
               that
               none
               can
               forgive
               sinnes
               ,
               but
               God
               alone
               ,
               who
               is
               the
               Lord
               of
               the
               law
            
             ▪
             and
             thence
             he
             frameth
             this
             argument
             .
             p
             
               If
               he
               alone
               who
               is
               the
               Lord
               of
               all
               doth
               free
               us
               from
               our
               sins
               ,
               and
               this
               agreeeth
               to
               no
               other
               ,
               and
               Christ
               bestoweth
               this
               with
               a
               power
               befitting
               God
               ;
               how
               should
               he
               not
               be
               God
               ?
            
          
           
             The
             same
             argument
             also
             is
             used
             by
             Novatianus
             and
             Athanasius
             to
             the
             selfe
             same
             purpose
             .
             q
             
               For
               if
               ,
               when
               it
               agreeth
               unto
               none
               but
               unto
               God
               to
               know
               the
               secrets
               of
               the
               heart
               ,
               Christ
               doth
               behold
               the
               secrets
               of
               the
               heart
               ;
               if
               ,
               when
               it
               agreeth
               unto
               none
               but
               unto
               God
               to
               forgive
               sinnes
               ,
               the
               same
               Christ
               doth
               forgive
               sinnes
               :
            
             then
             deservedly
             is
             Christ
             to
             be
             accounted
             God
             ,
             saith
             Novatianus
             .
             So
             Athanasius
             demandeth
             of
             the
             Arrians
             :
             r
             if
             the
             Sonne
             were
             a
             creature
             ,
             
               how
               was
               he
               able
               to
               forgive
               sinnes
               ?
            
             it
             being
             written
             in
             the
             Prophets
             ,
             
               that
               this
               is
               the
               work
               of
               God.
               
               For
               who
               is
               a
               God
               like
               unto
               thee
               ,
               that
               taketh
               away
               sinnes
               and
               passeth
               over
               iniquities
               ?
            
             s
             But
             
               the
               sonne
            
             (
             saith
             hee
             )
             
               said
               unto
               whom
               he
               would
               ;
               Thy
               sinnes
               are
               forgiven
               thee
               :
               when
               the
               Iewes
               murmuring
               also
               he
               demonstrated
               this
               forgivenesse
               in
               deed
               ,
               saying
               to
               the
               man
               that
               was
               sicke
               of
               the
               palsie
               ;
               Arise
               ,
               take
               up
               thy
               bedd
               ,
               and
               goe
               unto
               thine
               house
               .
            
             And
             therefore
             Bede
             rightly
             inferreth
             ,
             that
             t
             
               the
               Arrians
               doe
               erre
               here
               much
               more
               madly
            
             then
             the
             Iewes
             :
             
               vvho
               when
               they
               dare
               not
               denie
               ,
               being
               convicted
               by
               the
               words
               of
               the
               Gospell
               ,
               that
               Iesus
               is
               both
               the
               Christ
               and
               hath
               power
               to
               forgive
               sinnes
               ;
               yet
               feare
               not
               for
               all
               that
               to
               denie
               him
               to
               be
               God.
            
             and
             concludeth
             himselfe
             most
             soundly
             :
             that
             u
             
               if
               he
               be
               God
               according
               to
               the
               Psalmist
               ,
               who
               removeth
               our
               iniquities
               from
               us
               as
               farr
               as
               the
               East
               is
               from
               the
               West
               ,
               and
               the
               sonne
               of
               man
               hath
               power
               upon
               earth
               to
               forgive
               sinnes
               ;
               therefore
               the
               same
               is
               both
               God
               and
               the
               sonne
               of
               man
               ,
               that
               the
               man
               Christ
               by
               the
               power
               of
               his
               divinitie
               might
               forgive
               sinnes
               ,
               and
               the
               same
               Christ
               God
               by
               the
               frailtie
               of
               his
               humanitie
               might
               dye
               for
               sinners
               .
            
             Whereunto
             wee
             will
             adde
             another
             sweete
             passage
             of
             his
             (
             borrowed
             from
             some
             ancienter
             author
             :
             )
             x
             
               No
               man
               taketh
               away
               sinnes
               (
               which
               the
               Law
               ,
               although
               holy
               and
               just
               and
               good
               ,
               could
               not
               take
               away
               )
               but
               he
               in
               whom
               there
               is
               no
               sinne
               .
               Now
               hee
               taketh
               them
               away
               ,
               both
               by
               pardoning
               those
               that
               are
               done
               ,
               and
               by
               assisting
               us
               that
               they
               may
               not
               be
               done
               ,
               &
               by
               bringing
               us
               to
               the
               life
               where
               they
               cannot
               at
               all
               be
               done
               .
            
          
           
             y
             
               Peter
               Lombard
            
             alledgeth
             this
             as
             the
             saying
             of
             S.
             Augustine
             :
             
             the
             former
             sentence
             only
             being
             thus
             changed
             .
             z
             
               None
               taketh
               away
               sinnes
               ,
               but
               Christ
               alone
               ,
               vvho
               is
               the
               Lamb
               that
               taketh
               away
               the
               sinnes
               of
               the
               world
               .
            
             agreeable
             to
             that
             ,
             which
             in
             the
             same
             place
             he
             citeth
             out
             of
             S.
             Ambrose
             :
             a
             
               He
               alone
               forgiveth
               sinnes
               ,
               who
               alone
               dyed
               for
               our
               sinnes
               .
            
             and
             to
             that
             of
             
               Clemens
               Alexandrinus
            
             :
             b
             
               He
               alone
               can
               remit
               sinnes
               ,
               who
               is
               appointed
               our
               Master
               by
               the
               father
               of
               all
               ,
               who
               alone
               is
               able
               to
               discerne
               disobedience
               from
               obedience
               .
            
             to
             which
             purpose
             also
             ,
             S.
             Ambrose
             maketh
             this
             observation
             upon
             the
             historie
             of
             the
             woman
             taken
             in
             adulterie
             ,
             Ioh.
             8.9
             .
             that
             c
             
               Iesus
               being
               about
               to
               pardon
               sin
               ,
               remayned
               alone
               .
               For
               it
               is
               not
               the
               ambassador
            
             (
             saith
             hee
             )
             
               nor
               the
               messenger
               ,
               but
               the
               Lord
               himselfe
               that
               hath
               saved
               his
               people
               .
               He
               remaineth
               alone
               ,
               because
               it
               cannot
               be
               common
               to
               anie
               man
               with
               Christ
               to
               forgive
               sinnes
               .
               This
               is
               the
               office
               of
               Christ
               alone
               ,
               who
               taketh
               away
               the
               sinne
               of
               the
               world
               .
            
             Yea
             S.
             Chrysostom
             himselfe
             ,
             who
             of
             all
             the
             Fathers
             giveth
             most
             in
             this
             point
             unto
             Gods
             ambassadors
             and
             messengers
             ,
             is
             yet
             carefull
             withall
             to
             preserve
             Gods
             priviledge
             entire
             ,
             by
             often
             interposing
             such
             sentences
             as
             these
             .
             d
             
               None
               can
               forgive
               sinnes
               ,
               but
               God
               alone
               .
            
             e
             
               To
               forgive
               sinnes
               ,
               belongeth
               to
               no
               other
               .
            
             f
             
               To
               forgive
               sinnes
               ,
               is
               possible
               to
               God
               onely
               .
            
             g
             
               God
               alone
               doth
               this
               :
               which
               also
               hee
               worketh
               in
               the
               washing
               of
               the
               new
               birth
               .
            
             Wherein
             ,
             that
             the
             work
             of
             cleansing
             the
             soule
             is
             wholly
             Gods
             ,
             and
             the
             minister
             hath
             no
             hand
             at
             all
             in
             effecting
             anie
             part
             of
             it
             ;
             Optatus
             proveth
             at
             large
             in
             his
             fifth
             booke
             against
             the
             Donatistes
             :
             shewing
             that
             
             h
             
               none
               can
               wash
               the
               filth
               and
               sports
               of
               the
               minde
               ,
               but
               hee
               who
               is
               the
               framer
               of
               the
               same
               minde
            
             ;
             and
             convincing
             the
             hereticks
             ,
             as
             by
             manie
             other
             testimonies
             of
             holy
             Scriptur●
             ,
             so
             by
             that
             of
             Esai
             .
             1.18
             .
             which
             he
             presseth
             in
             this
             maner
             .
             i
             
               It
               belongeth
               unto
               God
               to
               cleanse
               ,
               and
               not
               unto
               man
               :
               he
               hath
               promised
               by
               the
               Prophet
               Esai
               that
               hee
               himselfe
               would
               wash
               ,
               when
               he
               saith
               ;
               If
               your
               sinnes
               were
               as
               scarlet
               ,
               I
               will
               make
               them
               as
               white
               as
               snow
               .
               I
               will
               make
               them
               white
               ,
               he
               said
               :
               he
               did
               not
               say
               ,
               I
               will
               cause
               them
               to
               be
               made
               white
               .
               If
               God
               hath
               promised
               this
               ,
               why
               will
               you
               give
               that
               ,
               which
               is
               neyther
               lawfull
               for
               you
               to
               promise
               ,
               nor
               to
               give
               ,
               nor
               to
               have
               ?
               Behold
               in
               Esai
               God
               hath
               promised
               that
               he
               himselfe
               will
               make
               white
               such
               as
               are
               defiled
               with
               sinnes
               ;
               not
               by
               man.
               
            
          
           
             Having
             thus
             therefore
             reserved
             unto
             God
             his
             prerogative
             royall
             in
             cleansing
             of
             the
             soule
             ,
             we
             give
             unto
             his
             under-officers
             their
             due
             ,
             when
             we
             k
             
               account
               of
               them
               ,
               as
               of
               the
               ministers
               of
               Christ
               ,
               and
               stewards
               of
               the
               mysteries
               of
               God.
            
             l
             not
             as
             Lords
             ,
             that
             have
             power
             to
             dispose
             of
             spiritual
             graces
             as
             they
             please
             :
             m
             but
             as
             servants
             that
             are
             tyed
             to
             follow
             their
             Masters
             prescriptions
             therin
             ;
             &
             in
             following
             therof
             do
             but
             bring
             their
             external
             ministerie
             (
             n
             for
             which
             it self
             also
             they
             are
             beholding
             to
             Gods
             mercie
             &
             goodnes
             )
             God
             conferring
             the
             inward
             blessing
             of
             his
             spirit
             thereupon
             ,
             when
             &
             where
             he
             will.
             o
             
               Who
               then
               is
               Paul
            
             ,
             (
             saith
             S.
             Paul
             himselfe
             )
             
               and
               who
               is
               Apollo
               ?
               but
               Ministers
               by
               whom
               yee
               beleeved
               ,
               even
               as
               the
               Lord
               gave
               to
               every
               man
               ?
            
             Therfore
             ,
             saith
             Optatus
             ,
             p
             in
             all
             the
             servants
             
               there
               is
               no
               dominion
               ,
               but
               a
               ministerie
               .
            
             q
             
               Cui
               creditur
               ,
               
               ipse
               dat
               quod
               creditur
               ,
               non
               per
               quem
               creditur
               .
               It
               is
               hee
               who
               is
               beleeved
               ,
               that
               giveth
               the
               thing
               which
               is
               beleeved
               ,
               not
               he
               by
               whom
               we
               doe
               beleeve
               .
            
             Whereas
             our
             Saviour
             then
             saith
             unto
             his
             Apostles
             ,
             Ioh.
             20.
             
             
               Receive
               the
               holy
               Ghost
               ,
               Whose
               sinnes
               you
               forgive
               shall
               be
               forgiven
               :
            
             r
             S.
             Ambrose
             ,
             s
             S.
             Augustine
             ,
             t
             S.
             Chrysostome
             ,
             and
             u
             S.
             Cyrill
             ,
             make
             this
             observation
             thereupon
             ;
             that
             this
             is
             not
             their
             work
             properly
             ,
             but
             the
             worke
             of
             the
             holy
             Ghost
             ,
             who
             remitteth
             by
             them
             ,
             and
             therein
             performeth
             the
             worke
             of
             the
             true
             God.
             For
             indeed
             (
             saith
             S.
             x
             
               Cyrill
               )
               it
               belongeth
               to
               the
               true
               God
               alone
               ,
               to
               be
               able
               to
               loose
               men
               from
               their
               sinns
               .
               for
               who
               else
               can
               free
               the
               transgressors
               of
               the
               law
               from
               sin
               ,
               but
               he
               who
               is
               the
               author
               of
               law
               it selfe
               ?
            
             y
             
               The
               Lord
            
             (
             saith
             S.
             
               Augustine
               )
               was
               to
               give
               unto
               men
               the
               holy
               Ghost
               ,
               and
               he
               would
               have
               it
               to
               be
               understood
               ,
               that
               by
               the
               holy
               Ghost
               himselfe
               sinnes
               should
               be
               forgiven
               to
               the
               faithfull
               ,
               and
               not
               that
               by
               the
               merits
               of
               men
               sins
               should
               be
               forgiven
               .
               For
               what
               art
               thou
               ,
               ô
               man
               ,
               but
               a
               sick-man
               that
               hast
               need
               to
               be
               healed
               ?
               Wilt
               thou
               be
               a
               physician
               to
               me
               ?
               Seek
               the
               physician
               together
               with
               mee
               .
            
             So
             S.
             Ambrose
             :
             z
             
               Behold
               ,
               that
               by
               the
               holy
               Ghost
               sinnes
               are
               forgiven
               .
               But
               men
               to
               the
               remission
               of
               sinnes
               bring
               their
               ministery
               ,
               they
               exercise
               not
               the
               authoritie
               of
               any
               power
               .
            
             S.
             Chrysostom
             ,
             though
             he
             make
             this
             to
             be
             the
             exercise
             of
             a
             great
             power
             (
             which
             also
             hee
             a
             elsewhere
             amplifieth
             ,
             after
             his
             manner
             ,
             exceeding
             hyperbolically
             )
             yet
             in
             the
             maine
             matter
             accordeth
             fully
             with
             S.
             Ambrose
             ;
             that
             it
             lyeth
             in
             b
             
               God
               alone
               to
               bestowe
               the
               things
               wherein
               the
               Priests
               service
               is
               employed
               .
            
             
             c
             
               And
               what
               speake
               I
               of
               Priests
               ?
            
             saith
             he
             .
             
               Neyther
               Angell
               nor
               Archangell
               can
               doe
               ought
               in
               those
               things
               which
               are
               given
               by
               God
               :
               but
               the
               Father
               and
               the
               Sonne
               and
               the
               holy
               Ghost
               doe
               dispense
               all
               .
               The
               Priest
               lendeth
               his
               tongue
               ,
               and
               putteth
               too
               his
               hand
               .
            
             d
             
               His
               part
               only
               is
               to
               open
               his
               mouth
               :
               but
               it
               is
               God
               that
               worketh
               all
               .
            
             And
             the
             reasons
             whereby
             both
             he
             ,
             e
             and
             Theophylact
             after
             him
             ,
             doe
             prove
             that
             the
             Priests
             of
             the
             law
             had
             no
             power
             to
             forgive
             sinnes
             ;
             are
             of
             as
             great
             force
             to
             take
             the
             same
             power
             from
             the
             ministers
             of
             the
             Gospell
             .
             first
             ,
             because
             f
             it
             is
             Gods
             part
             onely
             to
             forgive
             sinnes
             .
             secondly
             ,
             because
             g
             the
             Priests
             were
             servants
             ,
             yea
             servants
             of
             sinne
             ,
             and
             therefore
             had
             no
             power
             to
             forgive
             sinnes
             unto
             others
             :
             but
             the
             Sonne
             is
             the
             Lord
             of
             the
             house
             ;
             who
             h
             
               was
               manifested
               to
               take
               away
               our
               sinnes
               ,
               and
               in
               him
               is
               no
               sinne
               ,
            
             saith
             S.
             Iohn
             .
             upon
             which
             saying
             of
             his
             ,
             S.
             Augustin
             giveth
             this
             good
             note
             :
             i
             
               It
               is
               he
               in
               whom
               there
               is
               no
               sinne
               ,
               that
               came
               to
               take
               away
               sinne
               .
               For
               if
               there
               had
               beene
               sinne
               in
               him
               too
               ,
               it
               must
               have
               beene
               taken
               away
               from
               him
               ,
               he
               could
               not
               take
               it
               away
               himselfe
               .
            
          
           
             To
             forgive
             sinnes
             therefore
             being
             thus
             proper
             to
             God
             onely
             and
             to
             his
             Christ
             :
             his
             ministers
             must
             not
             be
             held
             to
             have
             this
             power
             communicated
             unto
             them
             ,
             but
             in
             an
             improper
             sense
             ;
             namely
             because
             God
             forgiveth
             by
             them
             ;
             and
             hath
             appointed
             them
             both
             to
             apply
             those
             meanes
             by
             which
             he
             useth
             to
             forgive
             sinnes
             ,
             and
             to
             give
             notice
             unto
             repentant
             sinners
             of
             that
             forgivenesse
             .
             k
             
               For
               who
               can
               forgive
               sinnes
               but
               God
               alone
               ?
               yet
               doth
               he
               forgive
               by
               them
               also
               ,
               unto
               whom
               hee
               hath
               given
               power
               to
               forgive
               :
            
             saith
             S.
             Ambrose
             ,
             and
             his
             l
             followers
             .
             
             And
             m
             
               though
               it
               be
               the
               proper
               worke
               of
               God
               to
               remit
               sins
               ,
            
             (
             saith
             
               Ferus
               :
               )
               yet
               are
               the
               Apostles
            
             (
             and
             their
             successors
             )
             
               said
               to
               remit
               also
               ,
               not
               simply
               ,
               but
               because
               they
               apply
               those
               meanes
               whereby
               God
               doth
               remit
               sinnes
               .
               Which
               means
               are
               ,
               the
               Word
               of
               God
               and
               the
               Sacraments
               .
            
             Whereunto
             also
             wee
             may
             adde
             ,
             the
             
               relaxation
               of
               the
               Censures
               of
               the
               Church
               ,
            
             and
             Prayer
             ▪
             for
             in
             thes●
             foure
             the
             whole
             exercise
             of
             this
             
               ministerie
               of
               reconciliation
            
             (
             as
             the
             n
             Apostle
             calleth
             it
             )
             doth
             mainly
             consist
             .
             of
             each
             whereof
             it
             is
             needefull
             that
             wee
             should
             speake
             somewhat
             more
             particularly
             .
          
           
             That
             Prayer
             is
             a
             meanes
             ordayned
             by
             God
             for
             procuring
             remission
             of
             sinnes
             ,
             is
             plaine
             by
             that
             of
             S.
             Iames.
             o
             
               The
               prayer
               of
               faith
               shall
               save
               the
               sicke
               ,
               and
               the
               Lord
               shall
               raise
               him
               up
               :
               and
               if
               he
               have
               committed
               sinnes
               ,
               they
               shall
               be
               forgiven
               him
               .
               Confesse
               your
               faults
               one
               to
               another
               ,
               and
               pray
               one
               for
               another
               ,
               that
               ye
               may
               be
               healed
               :
               for
               the
               fervent
               prayer
               of
               a
               righteous
               man
               avayleth
               much
               .
            
             The
             later
             of
             which
             sentences
             hath
             reference
             to
             the
             prayers
             of
             everie
             good
             Christian
             ,
             whereunto
             we
             finde
             a
             gracious
             promise
             annexed
             ,
             according
             to
             that
             of
             S.
             Iohn
             .
             p
             
               If
               anie
               man
               see
               his
               brother
               sinne
               a
               sinne
               which
               is
               not
               unto
               death
               ,
               he
               shall
               aske
               ,
               and
               he
               shall
               give
               him
               life
               for
               them
               that
               sinne
               not
               unto
               death
               .
            
             But
             the
             former
             ,
             as
             the
             verse
             immediatly
             going
             before
             doth
             manifestly
             prove
             ,
             pertayneth
             to
             the
             prayers
             made
             by
             the
             ministers
             of
             the
             Church
             ;
             who
             have
             a
             speciall
             charge
             to
             be
             the
             Lords
             remembrancers
             for
             the
             good
             of
             his
             people
             .
             And
             therefore
             ,
             as
             S.
             Augustin
             out
             the
             later
             proveth
             ,
             that
             q
             one
             brother
             by
             this
             meanes
             may
             cleanse
             another
             from
             the
             contagion
             of
             sinne
             :
             so
             doth
             S.
             Chrysostom
             out
             of
             the
             former
             ,
             that
             Priests
             doe
             performe
             this
             ,
             not
             r
             
               by
               teaching
               onely
               and
               admonishing
               ,
               but
               by
               assisting
               us
               also
               with
               their
               prayers
               .
            
             
             and
             the
             faithfull
             prayers
             ,
             both
             of
             the
             one
             and
             of
             the
             other
             ,
             are
             by
             S.
             s
             Augustin
             made
             the
             especiall
             meanes
             whereby
             the
             power
             of
             the
             keyes
             is
             exercised
             in
             the
             remitting
             of
             sinnes
             :
             who
             thereupon
             exhorteth
             offendors
             to
             shew
             their
             repentance
             publickly
             in
             the
             Church
             ,
             t
             
               that
               the
               Church
               might
               pray
               for
               them
               ,
            
             and
             impart
             the
             benefite
             of
             absolution
             unto
             them
             .
          
           
             In
             the
             life
             of
             S
             Basil
             ,
             fathered
             upon
             u
             Amphilochius
             ,
             (
             of
             the
             credite
             whereof
             we
             have
             before
             spoken
             )
             a
             certaine
             gentlewoman
             is
             brought
             in
             ,
             comming
             unto
             S.
             Basil
             for
             obtayning
             remission
             of
             her
             sinnes
             :
             who
             is
             said
             there
             to
             have
             demanded
             this
             question
             of
             her
             .
             
               Hast
               thou
               heard
               ,
               ô
               vvoman
               ,
               that
               none
               can
               forgive
               sinnes
               but
               God
               alone
               ?
            
             and
             shee
             to
             have
             returned
             him
             this
             answer
             .
             
               I
               have
               heard
               it
               ,
               Father
               :
               and
               therefore
               have
               I
               moved
               thee
               to
               make
               intercession
               unto
               our
               most
               mercifull
               God
               for
               mee
               .
            
             Which
             agreeth
             well
             with
             that
             which
             x
             
               Alexander
               of
               Hales
            
             and
             y
             Bonaventure
             doe
             maintaine
             :
             that
             the
             power
             of
             the
             keyes
             extend
             to
             the
             remission
             of
             faults
             ,
             by
             way
             of
             intercession
             onely
             and
             deprecation
             ,
             not
             by
             imparting
             anie
             immediate
             absolution
             .
             And
             as
             in
             our
             private
             forgiving
             and
             praying
             one
             for
             another
             ,
             S.
             Augustin
             well
             noteth
             ,
             that
             z
             
               it
               is
               our
               part
               ,
               God
               giving
               us
               the
               grace
               ,
               to
               use
               the
               ministerie
               of
               charitie
               and
               humilitie
               ;
               but
               it
               is
               his
               ,
               to
               heare
               us
               ,
               and
               to
               cleanse
               us
               from
               all
               pollution
               of
               sinnes
               for
               Christ
               ,
               and
               in
               Christ
               ;
               that
               what
               we
               forgive
               unto
               others
               ,
               that
               is
               to
               say
               ,
               what
               wee
               loose
               upon
               earth
               ,
               may
               be
               loosed
               also
               in
               heaven
               :
            
             so
             doth
             S.
             Ambrose
             shew
             that
             the
             case
             also
             standeth
             with
             the
             ministers
             of
             the
             Gospell
             ,
             in
             the
             execution
             of
             that
             commission
             given
             unto
             them
             
             for
             the
             remitting
             of
             sinnes
             ,
             Ioh.
             20.23
             .
             a
             
               They
               make
               request
            
             ,
             (
             saith
             he
             )
             
               the
               Godhead
               bestoweth
               the
               gift
               :
               for
               the
               service
               is
               done
               by
               man
               ,
               but
               the
               bountie
               is
               from
               the
               power
               above
               .
            
             The
             reason
             which
             hee
             rendreth
             thereof
             ,
             is
             ,
             because
             in
             their
             ministerie
             it
             is
             the
             holy
             Ghost
             that
             forgiveth
             the
             sinne
             ;
             and
             it
             is
             God
             onely
             that
             can
             give
             the
             holy
             Ghost
             .
             b
             
               For
               this
               is
               not
               an
               humane
               worke
            
             (
             saith
             he
             in
             another
             place
             )
             
               neyther
               is
               the
               holy
               Ghost
               given
               by
               man
               ,
               but
               being
               called
               upon
               by
               the
               Priest
               ,
               is
               bestowed
               by
               God
               :
               wherein
               the
               gift
               is
               Gods
               ,
               the
               ministery
               is
               the
               Priests
               .
               For
               if
               the
               Apostle
               Paul
               did
               judge
               ,
               that
               hee
               could
               not
               conferre
               the
               h●ly
               Ghost
               by
               his
               authoritie
               ;
               but
               beleeved
               himselfe
               to
               be
               so
               farre
               unable
               for
               this
               office
               ,
               that
               hee
               wished
               wee
               might
               be
               filled
               with
               the
               spirit
               from
               God
               :
               who
               is
               so
               great
               as
               dare
               arrogate
               unto
               himselfe
               the
               bestowing
               of
               this
               gift
               ?
               Therefore
               the
               Apostle
               did
               intimate
               his
               desire
               by
               prayer
               ,
               hee
               challenged
               no
               right
               by
               anie
               authoritie
               :
               hee
               wished
               to
               obtaine
               it
               ,
               he
               presumed
               not
               to
               command
               it
               .
            
             Thus
             farre
             S.
             Ambrose
             of
             whom
             Paulinus
             writeth
             ,
             that
             whensoever
             anie
             penitents
             came
             unto
             him
             ,
             c
             
               the
               crimes
               which
               they
               confessed
               unto
               him
               hee
               spake
               of
               to
               none
               ,
               but
               to
               God
               alone
               unto
               whom
               he
               made
               intercession
               ;
               leaving
               a
               good
               example
               to
               the
               Priests
               of
               succeeding
               ages
               ,
               that
               they
               be
               rather
               intercessors
               for
               them
               unto
               God
               ,
               than
               accusers
               unto
               men
               .
            
             The
             same
             also
             ,
             and
             in
             the
             selfe
             same
             words
             ,
             doth
             d
             Ionas
             write
             of
             Eustachius
             ,
             the
             scholler
             of
             Columbanus
             our
             famous
             countrey-man
             .
          
           
             Hitherto
             appertaineth
             that
             sentence
             cyted
             by
             e
             
               Thomas
               
               Waldensis
            
             out
             of
             S.
             Hieroms
             exposition
             upon
             the
             Psalmes
             :
             that
             voyce
             of
             God
             f
             
               cutteth
               off
               daily
               in
               everie
               one
               of
               us
               the
               flame
               of
               lust
               by
               confession
               and
               the
               grace
               of
               the
               holy
               Ghost
               ,
               that
               is
               to
               say
               ,
               by
               the
               prayer
               of
               the
               Priest
               maketh
               it
               to
               cease
               in
               us
            
             and
             that
             which
             before
             hath
             been
             alledged
             out
             of
             Leo
             ;
             of
             the
             confession
             offered
             first
             to
             God
             ,
             and
             then
             to
             the
             Priest
             ,
             g
             
               vvho
               commeth
               as
               an
               intreater
               for
               the
               sinnes
               of
               the
               penitent
               .
            
             which
             hee
             more
             fully
             expresseth
             in
             another
             epistle
             ,
             affirming
             it
             to
             be
             h
             
               very
               profitable
               and
               necessarie
               ,
               that
               the
               guilt
               of
               sinnes
            
             (
             or
             
               sinners
               )
               be
               loosed
               by
               the
               supplication
               of
               the
               Priest
               before
               the
               last
               day
               .
            
             See
             S.
             i
             Gregory
             ,
             in
             his
             morall
             exposition
             upon
             1.
             
             Sam.
             2.25
             .
             
               Anastasius
               Sinaita
            
             or
             Nicaenus
             ,
             in
             his
             answer
             to
             the
             141.
             question
             (
             of
             Gretsers
             edition
             :
             )
             and
             
               Nicolaus
               Cabasilas
            
             ,
             in
             the
             29.
             chapter
             of
             his
             exposition
             of
             the
             Liturgie
             :
             where
             he
             directly
             affirmeth
             ,
             that
             
               remission
               of
               sinnes
               is
               given
               to
               the
               penitents
               by
               the
               prayer
               of
               the
               Priests
               .
            
             And
             therefore
             by
             the
             Order
             used
             of
             old
             in
             the
             Church
             of
             Rome
             ,
             the
             Priest
             before
             hee
             began
             his
             worke
             ,
             was
             required
             to
             use
             this
             prayer
             .
             k
             
               O
               Lord
               God
               almightie
               ,
               be
               mercifull
               unto
               me
               a
               sinner
               ,
               that
               I
               may
               worthily
               give
               thankes
               unto
               thee
               ,
               who
               hast
               made
               mee
               an
               unworthy
               one
               ,
               for
               thy
               mercies
               sake
               ,
               a
               minister
               of
               the
               Priestly
               office
               ;
               and
               hast
               appointed
               me
               a
               poore
               and
               humble
               mediator
               ,
               to
               pray
               and
               make
               intercession
               unto
               our
               Lord
               Iesus
               
               Christ
               ,
               for
               sinners
               that
               returne
               unto
               repentance
               .
               And
               therefore
               ,
               O
               Lord
               the
               ruler
               ,
               who
               wouldest
               have
               all
               men
               to
               be
               saved
               and
               come
               to
               the
               knowledge
               of
               the
               truth
               ,
               who
               doest
               not
               desire
               the
               death
               of
               a
               sinner
               ,
               but
               that
               he
               may
               be
               reconciled
               and
               live
               :
               receive
               my
               prayer
               ,
               which
               I
               poure
               forth
               before
               the
               face
               of
               thy
               mercie
               ,
               for
               thy
               servants
               and
               handmaydes
               ,
               who
               have
               fledd
               to
               repentance
               and
               to
               thy
               mercy
               .
            
          
           
             Yea
             ,
             in
             the
             dayes
             of
             
               Thomas
               Aquinas
            
             there
             arose
             a
             learned
             man
             among
             the
             Papists
             themselves
             ,
             who
             found
             fault
             with
             that
             indicative
             forme
             of
             absolution
             then
             used
             by
             the
             Priest
             ,
             
               I
               absolve
               thee
               from
               all
               thy
               sinnes
               ,
            
             and
             would
             have
             it
             delivered
             by
             way
             of
             deprecation
             .
             alledging
             ,
             that
             this
             was
             not
             onely
             the
             opinion
             of
             
               Gulielmus
               Altisiodorensis
               ,
               Gulielmus
               Parisiensis
            
             ,
             and
             
               Hugo
               Cardinalis
            
             ;
             but
             also
             that
             l
             thirtie
             yeares
             were
             scarce
             passed
             ,
             since
             all
             did
             use
             this
             forme
             onely
             ,
             
               Absolutionem
               &
               remissionem
               tribuat
               tibi
               omnipotens
               Deus
               ,
               Almightie
               God
               give
               unto
               thee
               absolution
               and
               forgivenesse
               .
            
             What
             Thomas
             doth
             answer
             hereunto
             ,
             may
             be
             seene
             in
             his
             little
             treatise
             
               of
               the
               forme
               of
               absolution
            
             ,
             which
             upon
             this
             occasion
             he
             wrote
             unto
             the
             Generall
             of
             his
             order
             .
             This
             onely
             will
             I
             adde
             ,
             that
             aswell
             in
             the
             ancient
             Ritualls
             and
             in
             the
             new
             m
             Pontificall
             of
             the
             Church
             of
             Rome
             ,
             as
             in
             the
             present
             practise
             of
             the
             Greek
             Church
             ,
             I
             finde
             the
             absolution
             expressed
             in
             the
             third
             person
             ,
             as
             attributed
             wholly
             to
             God
             ,
             and
             not
             in
             the
             first
             ,
             as
             if
             it
             came
             from
             the
             Priest
             himselfe
             .
             One
             ancient
             forme
             of
             n
             Absolution
             used
             among
             the
             Latins
             ,
             was
             this
             .
             
               Almighty
               God
               be
               mercifull
               unto
               thee
               ,
               and
               forgive
               thee
               all
               thy
               sinnes
               ,
               past
               ,
               present
               ,
               and
               to
               come
               ,
               visible
               and
               invisible
               ,
               which
               thou
               hast
               
               committed
               before
               him
               and
               his
               Saints
               ,
               which
               thou
               hast
               confessed
               or
               by
               some
               negligence
               or
               forgetfulnesse
               or
               evill
               vvill
               hast
               concealed
               :
               God
               deliver
               thee
               from
               all
               evill
               ,
               here
               and
               hereafter
               ,
               preserve
               and
               confirme
               thee
               alwayes
               in
               everie
               good
               worke
               ;
               and
               Christ
               the
               sonne
               of
               the
               living
               God
               bring
               thee
               unto
               the
               life
               which
               remayneth
               without
               end
               :
            
             And
             so
             among
             the
             Grecians
             :
             o
             whatsoever
             sinnes
             the
             penitent
             
               for
               forgetfulnes
               or
               shamefastnesse
               doth
               leave
               unconfessed
               ,
               we
               pray
               the
               mercifull
               and
               most
               pitifull
               God
               that
               those
               also
               may
               be
               pardoned
               unto
               him
               ,
               and
               we
               are
               perswaded
               that
               hee
               shall
               receive
               pardon
               of
               them
               from
               God
            
             ;
             saith
             Ieremy
             the
             late
             Patriarch
             of
             Constantinople
             .
             Where
             by
             the
             way
             you
             may
             observe
             ,
             no
             such
             necessitie
             to
             be
             here
             held
             of
             confessing
             everie
             knowne
             sinne
             unto
             a
             Priest
             ,
             that
             if
             either
             for
             shame
             or
             for
             some
             other
             respect
             the
             penitent
             doe
             not
             make
             an
             intire
             confession
             ,
             but
             conceale
             somewhat
             from
             the
             notice
             of
             his
             ghostly
             father
             ;
             his
             confession
             should
             thereby
             be
             made
             voyde
             ,
             and
             hee
             excluded
             from
             all
             hope
             of
             forgivenesse
             .
             which
             is
             that
             engine
             ,
             whereby
             the
             Priests
             of
             Rome
             have
             lift
             up
             themselves
             into
             that
             height
             of
             domineering
             and
             tyrannizing
             over
             mens
             conscience
             ,
             wherewith
             we
             see
             they
             now
             hold
             the
             poore
             people
             in
             most
             miserable
             awe
             .
          
           
             Alexander
             of
             Hales
             and
             Bonaventure
             in
             the
             forme
             of
             absolution
             used
             in
             their
             time
             ,
             p
             observe
             that
             
               prayer
               was
               premised
               in
               the
               optative
               ,
               and
               absolution
               adjoyned
               afterward
               in
               the
               indicative
               mood
               .
            
             whence
             they
             gather
             ,
             that
             the
             Priests
             
               prayer
               obtayneth
               grace
               ,
               his
               absolution
               presupposeth
               it
               :
            
             that
             by
             the
             former
             he
             ascendeth
             unto
             God
             
             and
             procureth
             pardon
             for
             the
             fault
             ,
             by
             the
             later
             he
             descendeth
             to
             the
             sinner
             and
             
               reconcileth
               him
               to
               the
               Church
            
             .
             for
             q
             
               although
               a
               man
               be
               loosed
               before
               God
               ,
            
             (
             saith
             the
             Master
             of
             the
             Sentences
             )
             
               yet
               is
               he
               not
               held
               loosed
               in
               the
               face
               of
               the
               Church
               but
               by
               the
               judgement
               of
               the
               Priest.
            
             And
             this
             loosing
             of
             men
             by
             the
             judgement
             of
             the
             Priest
             ,
             is
             by
             the
             Fathers
             generally
             accounted
             nothing
             else
             but
             a
             restoring
             of
             them
             to
             the
             peace
             of
             the
             Church
             ,
             and
             an
             admitting
             of
             them
             to
             the
             Lords
             table
             againe
             :
             which
             therefore
             they
             usually
             expresse
             by
             the
             termes
             of
             r
             
               bringing
               them
               to
               the
               communion
            
             ,
             s
             
               reconciling
               them
               to
            
             or
             
               with
               the
               communion
            
             ,
             t
             
               restoring
               the
               communion
               to
               them
            
             ,
             u
             
               admitting
               them
               to
               fellowship
            
             ,
             x
             
               granting
               them
               peace
            
             ,
             &c.
             
             Neyther
             doe
             we
             finde
             that
             they
             did
             ever
             use
             anie
             such
             formall
             absolution
             as
             this
             ,
             
               I
               absolve
               thee
               from
               all
               thy
               sinnes
               :
            
             wherein
             our
             Popish
             Priests
             notwithstanding
             doe
             place
             the
             verie
             forme
             of
             their
             late
             devised
             sacrament
             of
             Penance
             ,
             nay
             hold
             it
             to
             be
             so
             absolute
             a
             forme
             ,
             that
             (
             according
             to
             
               Thomas
               Aquinas
            
             his
             new
             divinitie
             )
             y
             it
             would
             not
             be
             sufficient
             to
             say
             ,
             
               Almightie
               God
               have
               mercie
               upon
               thee
               ,
            
             or
             ,
             
               God
               grant
               unto
               thee
               absolution
               and
               forgivenesse
               .
            
             because
             ,
             forsooth
             ,
             
               the
               Priest
               by
               these
               vvords
               doth
               not
               signifie
               that
               the
               absolution
               is
               done
               ,
               but
               intreateth
               that
               it
               may
               be
               done
               .
            
             which
             how
             it
             will
             accord
             with
             the
             
               Romane
               Pontificall
            
             ,
             where
             the
             forme
             of
             Absolution
             is
             layd
             downe
             prayer-wise
             ,
             the
             Iesuites
             who
             follow
             Thomas
             may
             doe
             well
             to
             consider
             .
          
           
             I
             passe
             this
             over
             ,
             that
             in
             the
             dayes
             not
             onely
             of
             S.
             z
             Cyprian
             but
             of
             a
             Alcuinus
             also
             (
             who
             lived
             800.
             yeares
             
             after
             Christ
             )
             the
             reconciliation
             of
             Penitents
             was
             not
             held
             to
             be
             such
             a
             proper
             office
             of
             the
             Priest
             ;
             but
             that
             a
             Deacon
             ,
             in
             his
             absence
             ,
             was
             allowed
             to
             performe
             the
             same
             .
             The
             ordinarie
             course
             that
             was
             held
             herein
             ,
             b
             
               according
               to
               the
               forme
               of
               the
               ancient
               Canons
               ,
            
             is
             thus
             layde
             down
             by
             the
             fathers
             of
             the
             third
             Councell
             of
             Toledo
             .
             that
             the
             Priest
             should
             
               first
               suspend
               him
               that
               repented
               of
               his
               fault
               from
               the
               communion
               ,
               and
               make
               him
               to
               have
               often
               recourse
               unto
               imposition
               of
               hands
               among
               the
               rest
               of
               the
               penitents
               :
               then
               ,
               when
               hee
               had
               fulfilled
               the
               time
               of
               his
               satisfaction
               ,
               as
               the
               consideration
               of
               the
               Priest
               did
               approve
               of
               it
               ,
               he
               should
               restore
               him
               to
               the
               communion
               .
            
             And
             this
             was
             a
             Constitution
             of
             old
             fathered
             upon
             the
             Apostles
             :
             that
             Bishops
             c
             
               should
               separate
               those
               vvho
               said
               they
               repented
               of
               their
               sinnes
               ,
               for
               a
               time
               determined
               according
               to
               the
               proportion
               of
               their
               sinne
               ;
               and
               afterward
               receive
               them
               being
               penitent
               ,
               as
               fathers
               would
               do
               their
               children
               .
            
             To
             this
             Penitential
             excommunication
             and
             absolution
             ,
             belongeth
             that
             saying
             eyther
             of
             S.
             Ambrose
             or
             S.
             Augustin
             (
             for
             the
             same
             discourse
             is
             attributed
             to
             them
             both
             :
             )
             d
             
               Hee
               who
               hath
               truely
               performed
               his
               repentance
               ,
               and
               is
               loosed
               from
               that
               bond
               wherewith
               he
               was
               tyed
               ,
               and
               separated
               from
               the
               body
               of
               Christ
               ,
               and
               doth
               live
               well
               after
               his
               repentance
               :
               whensoever
               after
               his
               reconciliation
               he
               shall
               depart
               this
               life
               ,
               he
               goeth
               to
               the
               Lord
               ,
               he
               goeth
               to
               rest
               ,
               he
               shall
               not
               be
               deprived
               of
               the
               kingdome
               of
               God
               ,
               and
               from
               the
               people
               of
               the
               Divell
               he
               shall
               be
               separated
               .
            
             and
             that
             which
             we
             reade
             in
             
             
               Anastasius
               Sinaita
            
             :
             e
             
               Binde
               him
               ,
               and
               till
               thou
               hast
               appeased
               God
               ,
               doe
               not
               let
               him
               loose
               ;
               that
               he
               be
               not
               more
               bound
               with
               the
               wrath
               of
               God.
               for
               if
               thou
               bindest
               him
               not
               ;
               there
               remaine
               bonds
               for
               him
               that
               cannot
               be
               broken
               .
               Neither
               doe
               we
               enquire
               ,
               whither
               the
               wound
               were
               often
               bound
               ;
               but
               whither
               the
               binding
               hath
               profited
               .
               If
               it
               have
               profited
               ,
               although
               in
               a
               short
               time
               ,
               use
               it
               no
               longer
               .
               Let
               the
               measure
               of
               the
               loosing
               ,
               be
               the
               profit
               of
               him
               that
               is
               bound
               .
            
             and
             that
             exhortation
             which
             another
             maketh
             unto
             the
             Pastors
             of
             the
             Church
             :
             f
             
               Binde
               with
               separation
               such
               as
               have
               sinned
               after
               baptisme
               ;
               and
               loose
               them
               againe
               when
               they
               have
               repented
               ,
               receiving
               them
               as
               brethren
               .
               for
               the
               saying
               is
               true
               :
               Whatsoever
               you
               shall
               loose
               upon
               earth
               ,
               shall
               be
               loosed
               in
               heaven
               .
            
          
           
             That
             this
             authoritie
             of
             loosing
             remaineth
             still
             in
             the
             Church
             ,
             wee
             constantly
             maintaine
             against
             the
             heresie
             of
             the
             g
             Montanists
             and
             h
             Novatians
             ,
             who
             (
             upon
             this
             pretence
             among
             others
             ,
             that
             God
             onely
             had
             power
             to
             remit
             sinnes
             )
             took
             away
             the
             ministeriall
             power
             of
             reconciling
             such
             penitents
             as
             had
             committed
             haynous
             sinnes
             ;
             denying
             that
             the
             Church
             had
             anie
             warrant
             to
             receive
             them
             to
             her
             communion
             againe
             ,
             and
             to
             the
             participation
             of
             the
             holy
             mysteries
             ,
             notwithstanding
             their
             repentance
             were
             ever
             so
             sound
             .
             Which
             is
             directly
             contrarie
             to
             the
             doctrine
             delivered
             by
             S.
             Paul
             ,
             both
             in
             the
             generall
             ;
             that
             i
             
               if
               a
               man
               be
               overtaken
               in
               a
               fault
               ,
               they
               who
               are
               spirituall
               should
               restore
               such
               a
               one
               in
               the
               spirit
               of
               meekenesse
               :
            
             and
             in
             the
             particular
             of
             the
             incestuous
             Corinthian
             ,
             who
             though
             hee
             had
             beene
             excommunicated
             for
             such
             a
             crime
             k
             
               as
               was
               not
               so
               much
               as
               named
               
               amongst
               the
               Gentiles
            
             ;
             yet
             upon
             his
             repentance
             the
             Apostle
             telleth
             the
             Church
             ,
             that
             they
             l
             
               ought
               to
               forgive
               him
               and
               comfort
               him
               ,
               lest
               he
               should
               be
               swallowed
               up
               with
               overmuch
               sorrow
               .
            
             Where
             that
             speech
             of
             his
             is
             specially
             noted
             and
             pressed
             against
             the
             hereticks
             by
             S.
             m
             Ambrose
             :
             n
             
               To
               whom
               yee
               forgive
               anie
               thing
               ,
               I
               forgive
               also
               :
               for
               if
               I
               forgave
               anie
               thing
               ,
               to
               whom
               I
               forgave
               it
               ,
               for
               your
               sakes
               I
               forgave
               it
               ,
               in
               the
               person
               of
               Christ.
            
             o
             For
             as
             
               in
               the
               name
            
             ,
             and
             
               by
               the
               power
               of
               our
               Lord
               Iesus
               ,
            
             such
             a
             one
             was
             delivered
             to
             Satan
             ;
             so
             p
             God
             having
             given
             unto
             him
             repentance
             ,
             to
             recover
             himselfe
             out
             of
             the
             snare
             of
             the
             Divell
             ,
             in
             the
             same
             name
             and
             in
             the
             same
             power
             was
             hee
             to
             be
             restored
             againe
             :
             the
             ministers
             of
             reconciliation
             standing
             q
             
               in
               Christs
               stead
            
             ,
             and
             Christ
             himselfe
             being
             r
             
               in
               the
               mids
               of
               them
               that
               are
               thus
               gathered
               together
               in
               his
               name
               ,
            
             to
             binde
             or
             loose
             in
             heaven
             ,
             whatsoever
             they
             according
             to
             his
             commission
             shall
             binde
             or
             loose
             on
             earth
             .
             And
             here
             it
             is
             to
             be
             noted
             ,
             that
             Anastasius
             (
             by
             some
             called
             Nicaenus
             ,
             by
             others
             Sinaita
             and
             Antiochenus
             )
             who
             is
             so
             eager
             against
             them
             which
             say
             that
             Confession
             made
             unto
             men
             profiteth
             nothing
             at
             all
             ;
             confesseth
             yet
             ,
             that
             the
             minister
             in
             hearing
             the
             confession
             and
             instructing
             and
             correcting
             the
             sinner
             ,
             doth
             but
             give
             furtherance
             onely
             thereby
             unto
             his
             repentance
             ,
             but
             that
             the
             pardoning
             of
             the
             sinne
             is
             the
             proper
             worke
             of
             God.
             s
             
               For
               man
            
             (
             saith
             he
             )
             
               cooperateth
               with
               man
               unto
               repentance
               ,
               and
               ministreth
               ,
               and
               buildeth
               ,
               and
               instructeth
               ,
               and
               reproveth
               ,
               in
               things
               belonging
               unto
               salvation
               ,
               (
               according
               to
               the
               Apostle
               ,
               and
               the
               Prophet
               :
               )
               but
               God
               blotteth
               out
               the
               sinnes
               of
               those
               that
               have
               confessed
               ,
               
               saying
               ;
               I
               am
               he
               that
               blotteth
               out
               thine
               iniquities
               for
               mine
               owne
               sake
               ,
               and
               thy
               sinnes
               ,
               and
               will
               not
               remember
               them
               .
            
          
           
             There
             followeth
             now
             another
             part
             of
             the
             
               ministery
               of
               reconciliation
            
             ,
             consisting
             in
             the
             due
             administration
             of
             the
             Sacraments
             :
             which
             being
             the
             proper
             seales
             of
             the
             promises
             of
             the
             Gospell
             (
             as
             the
             Censures
             are
             of
             the
             threats
             )
             must
             therefore
             necessarily
             also
             have
             reference
             to
             the
             t
             
               remission
               of
               sinnes
            
             .
             And
             so
             we
             see
             ,
             the
             ancient
             Fathers
             doe
             hold
             ,
             that
             u
             the
             commission
             ,
             
               Ioh.
               20.23
               .
               Whose
               sinnes
               yee
               remit
               ,
               they
               are
               remitted
               unto
               them
               ,
            
             &c.
             is
             executed
             by
             the
             ministers
             of
             Christ
             ,
             aswell
             in
             the
             conferring
             of
             Baptisme
             ,
             as
             in
             the
             reconciling
             of
             Penitents
             :
             yet
             so
             in
             both
             these
             ,
             and
             in
             all
             the
             sacraments
             likewise
             of
             both
             the
             Testaments
             ,
             that
             x
             the
             ministerie
             onely
             is
             to
             be
             accounted
             mans
             ,
             but
             the
             power
             Gods.
             For
             ,
             as
             S.
             Augustin
             well
             observeth
             ,
             y
             
               it
               is
               one
               thing
               to
               baptize
               by
               way
               of
               ministerie
               ,
               another
               thing
               to
               baptize
               by
               vvay
               of
               power
               :
            
             z
             
               the
               power
               of
               baptizing
               the
               Lord
               retayneth
               to
               himselfe
               ,
               the
               ministerie
               hee
               hath
               given
               to
               his
               servants
               :
            
             a
             
               the
               power
               of
               the
               Lords
               Baptisme
               was
               to
               passe
               from
               the
               Lord
               to
               no
               man
               ,
               but
               the
               ministery
               was
               ;
               the
               power
               was
               to
               be
               transferred
               from
               the
               Lord
               unto
               none
               of
               his
               ministers
               ,
               the
               ministery
               was
               both
               unto
               the
               good
               and
               unto
               the
               bad
               .
            
             And
             the
             reason
             which
             hee
             assigneth
             hereof
             is
             verie
             good
             :
             b
             
               that
               the
               hope
               of
               the
               baptized
               might
               be
               in
               him
               ,
               by
               whom
               they
               did
               acknowledge
               themselves
               to
               have
               beene
               baptized
               .
               The
               Lord
               therefore
               would
               not
               have
               a
               servant
               to
               put
               his
               hope
               in
               a
               servant
               .
            
             And
             therefore
             those
             Schoolemen
             
             argued
             not
             much
             amisse
             ,
             that
             gathered
             this
             conclusion
             thence
             .
             c
             
               It
               is
               a
               matter
               of
               equall
               power
               to
               baptize
               inwardly
               ,
               and
               to
               absolve
               from
               mortall
               sinne
               .
               But
               it
               vvas
               not
               fit
               ,
               that
               God
               should
               communicate
               the
               power
               of
               baptizing
               inwardly
               unto
               any
               ;
               lest
               our
               hope
               should
               be
               reposed
               in
               man.
               Therefore
               by
               the
               same
               reason
               it
               was
               not
               fit
               ,
               that
               hee
               should
               communicate
               the
               power
               of
               absolving
               from
               actuall
               sinne
               unto
               any
               .
            
             So
             Bernard
             ,
             or
             whosoever
             was
             the
             author
             of
             the
             booke
             intituled
             
               Scala
               Paradisi
            
             :
             d
             
               The
               office
               of
               baptizing
               the
               Lord
               granted
               unto
               many
               ,
               but
               the
               power
               and
               authoritie
               of
               remitting
               sinnes
               in
               baptisme
               he
               retayned
               unto
               himselfe
               alone
               .
               whence
               Iohn
               by
               vvay
               of
               singularitie
               and
               differencing
               said
               of
               him
               ;
               He
               it
               is
               which
               baptizeth
               with
               the
               holy
               Ghost
               .
            
             And
             the
             Baptist
             indeed
             doth
             make
             a
             singular
             difference
             betwixt
             the
             conferrer
             of
             the
             externall
             and
             the
             internall
             baptisme
             ,
             in
             saying
             :
             e
             
               I
               baptize
               with
               water
            
             ,
             but
             
               it
               is
               hee
               which
               baptizeth
               with
               the
               holy
               Ghost
               .
            
             While
             Iohn
             f
             
               did
               his
               service
               ,
               God
               did
               give
               ,
               who
               fayleth
               not
               in
               giving
               :
               and
               now
               when
               all
               others
               doe
               their
               service
               ,
               the
               service
               is
               mans
               ,
               but
               the
               gift
               is
               Gods
            
             ;
             saith
             Optatus
             .
             and
             
               Arnaldus
               Bonaevallensis
            
             (
             the
             author
             of
             the
             twelve
             treatises
             
               de
               Cardinalibus
               operibus
               Christi
            
             ,
             falsely
             ascribed
             to
             S.
             Cyprian
             :
             )
             touching
             the
             Sacraments
             in
             generall
             :
             g
             
               Forgivenesse
               of
               sinnes
               ,
               whether
               it
               be
               given
               by
               Baptisme
               or
               by
               other
               sacraments
               ,
               is
               properly
               of
               the
               holy
               Ghost
               ;
               and
               the
               priviledge
               of
               effecting
               this
               remayneth
               to
               him
               alone
               .
            
          
           
             But
             the
             
               word
               of
               reconciliation
            
             is
             it
             ,
             wherein
             the
             h
             Apostle
             doth
             especially
             place
             that
             
               ministerie
               of
               reconciliation
            
             ,
             
             which
             the
             Lord
             hath
             committed
             to
             his
             Ambassadors
             here
             upon
             earth
             .
             This
             is
             that
             
               key
               of
               knowledge
            
             :
             which
             i
             doth
             both
             
               open
               the
               conscience
               to
               the
               confession
               of
               sinne
               ,
               and
               include
               therein
               the
               grace
               of
               the
               healthfull
               mysterie
               unto
               eternitie
            
             ;
             as
             
               Maximus
               Taurinensis
            
             speaketh
             of
             it
             .
             This
             is
             that
             powerfull
             meanes
             ,
             which
             God
             hath
             sanctified
             for
             the
             washing
             away
             of
             the
             pollution
             of
             our
             soules
             .
             
               Now
               ye
               are
               cleane
            
             (
             saith
             our
             k
             Saviour
             to
             his
             Apostles
             )
             
               through
               the
               word
               which
               I
               have
               spoken
               unto
               you
               .
            
             And
             whereas
             everie
             transgressor
             is
             l
             
               holden
               with
               the
               cords
               of
               his
               owne
               sinnes
               :
            
             the
             Apostles
             ,
             according
             to
             the
             commission
             given
             unto
             them
             by
             their
             Master
             ,
             that
             
               whatsoever
               they
               should
               loose
               on
               earth
               should
               be
               loosed
               in
               heaven
               ,
            
             did
             loose
             those
             cords
             
               by
               the
               word
               of
               God
               ,
               and
               the
               testimonies
               of
               the
               Scriptures
               ,
               and
               exhortation
               unto
               vertues
               .
            
             as
             m
             saith
             S.
             Hierome
             :
             Thus
             likewise
             doth
             S.
             Ambrose
             note
             ,
             that
             n
             
               sinnes
               are
               remitted
               by
               the
               word
               of
               God
               ,
               whereof
               the
               Levite
               was
               an
               interpreter
               and
               a
               kinde
               of
               an
               executer
               :
            
             &
             in
             that
             respect
             concludeth
             ,
             that
             o
             
               the
               Levite
               was
               a
               minister
               of
               this
               remission
               .
            
             As
             the
             Iewish
             Scribes
             therefore
             ,
             by
             p
             
               taking
               away
               the
               key
               of
               knowledge
               ,
               did
               shut
               up
               the
               kingdom
               of
               heaven
               against
               men
               :
            
             so
             q
             every
             Scribe
             which
             is
             instructed
             unto
             the
             kingdome
             of
             heaven
             ,
             by
             r
             opening
             unto
             his
             hearers
             the
             doore
             of
             faith
             ,
             doth
             as
             it
             were
             unlock
             that
             kingdome
             unto
             them
             ;
             being
             the
             instrument
             of
             God
             herein
             s
             
               to
               open
               mens
               eyes
               ,
               and
               to
               turne
               them
               from
               darkenesse
               to
               light
               ,
               and
               from
               the
               power
               of
               Satan
               unto
               God
               ,
               that
               they
               may
               receive
               forgivenesse
               of
               sinnes
               ,
               and
               inheritance
               among
               them
               which
               are
               sanctified
               by
               faith
               
               in
               Christ.
            
             And
             here
             are
             we
             to
             understand
             ,
             that
             the
             ministers
             of
             Christ
             ,
             by
             applying
             the
             word
             of
             God
             unto
             the
             consciences
             of
             men
             both
             in
             publick
             and
             in
             private
             ,
             doe
             discharge
             that
             part
             of
             their
             function
             which
             concerneth
             forgivenesse
             of
             sinnes
             ,
             partly
             operatively
             ,
             partly
             
               declaratively
               .
               Operatively
            
             :
             inasmuch
             as
             God
             is
             pleased
             to
             use
             their
             preaching
             of
             the
             Gospell
             as
             a
             meanes
             of
             t
             conferring
             his
             spirit
             upon
             the
             sonnes
             of
             men
             ,
             of
             u
             begetting
             them
             in
             Christ
             ,
             and
             of
             x
             working
             faith
             and
             repentance
             in
             them
             ;
             whereby
             the
             remission
             of
             sinnes
             is
             obtayned
             .
             Thus
             Iohn
             y
             
               preaching
               the
               Baptisme
               of
               repentance
               for
               the
               remission
               of
               sinnes
               ,
            
             and
             teaching
             z
             
               the
               people
               ,
               that
               they
               should
               beleeve
               on
               him
               which
               should
               come
               after
               him
               ,
               that
               is
               ,
               on
               Christ
               Iesus
            
             ;
             is
             said
             to
             a
             
               turne
               manie
               of
               the
               children
               of
               Israel
               to
               the
               Lord
               their
               God
               ,
               and
               the
               disobedient
               to
               the
               wisedome
               of
               the
               just
               ,
            
             by
             b
             
               giving
               knowledge
               of
               salvation
               to
               Gods
               people
               ,
               unto
               the
               remission
               of
               their
               sins
               .
            
             Not
             because
             he
             had
             properly
             anie
             power
             given
             him
             to
             turne
             mens
             hearts
             ,
             and
             to
             worke
             faith
             and
             repentance
             for
             forgivenesse
             of
             sinnes
             when
             and
             where
             he
             thought
             good
             :
             but
             because
             he
             was
             trusted
             with
             the
             ministerie
             of
             the
             c
             word
             of
             Gods
             grace
             ,
             which
             is
             able
             to
             convert
             and
             quicken
             mens
             soules
             ,
             and
             to
             give
             them
             an
             inheritance
             among
             all
             them
             which
             are
             sanctified
             .
             by
             the
             powerfull
             application
             of
             which
             word
             ,
             d
             
               he
               who
               converteth
               the
               sinner
               from
               the
               errour
               of
               his
               way
               ,
            
             is
             said
             to
             
               save
               a
               soule
               from
               death
               ,
               and
               to
               hide
               a
               multitude
               of
               sinnes
               .
            
             For
             howsoever
             in
             true
             proprietie
             ,
             e
             the
             covering
             of
             sinnes
             ,
             the
             saving
             from
             death
             ,
             and
             turning
             of
             men
             from
             their
             iniquities
             ,
             is
             a
             priviledge
             peculiar
             to
             the
             Lord
             our
             God
             ;
             unto
             whom
             alone
             it
             appertayneth
             to
             f
             
               reconcile
               the
               world
               to
               himselfe
               ▪
               by
               not
               imputing
               their
               sinnes
               unto
               them
               :
            
             yet
             inasmuch
             as
             he
             hath
             committed
             unto
             his
             ambassadors
             
             the
             g
             
               word
               of
               reconciliation
            
             ,
             they
             in
             performing
             that
             worke
             of
             their
             ministerie
             ,
             may
             be
             as
             rightly
             said
             to
             be
             imployed
             in
             reconciling
             men
             unto
             God
             ,
             and
             procuring
             remission
             of
             their
             sinnes
             ;
             as
             they
             are
             said
             to
             h
             
               deliver
               a
               man
               from
               going
               downe
               into
               the
               pit
               ,
            
             when
             they
             
               declare
               unto
               him
               his
               righteousnesse
            
             ,
             and
             to
             i
             
               save
               their
               hearers
            
             ,
             when
             they
             k
             
               preach
               unto
               them
               the
               Gospel
               ,
               by
               which
               they
               are
               saved
               .
            
          
           
             For
             as
             the
             word
             it selfe
             which
             they
             speake
             ,
             is
             said
             to
             be
             l
             
               their
               word
            
             ,
             which
             yet
             m
             
               is
               in
               truth
               the
               word
               of
               God
               :
            
             so
             the
             worke
             which
             is
             effectually
             wrought
             by
             that
             word
             in
             them
             that
             beleeve
             ,
             is
             said
             to
             be
             their
             worke
             ,
             though
             in
             truth
             it
             be
             the
             proper
             worke
             of
             God.
             And
             as
             they
             that
             beleeve
             by
             their
             word
             ,
             are
             said
             to
             be
             
               their
               Epistle
            
             ,
             2.
             
             Cor.
             3.2
             .
             that
             is
             to
             say
             ,
             
               the
               Epistle
               of
               Christ
               ministred
               by
               them
            
             (
             as
             it
             is
             expounded
             in
             the
             verse
             following
             :
             )
             in
             like
             maner
             ,
             forgivenesse
             of
             sinnes
             and
             those
             other
             great
             graces
             that
             appertaine
             to
             the
             beleevers
             ,
             may
             be
             said
             to
             be
             their
             worke
             ,
             that
             is
             to
             say
             ,
             the
             worke
             of
             Christ
             ministred
             by
             them
             .
             For
             in
             verie
             deed
             (
             as
             Optatus
             speaketh
             in
             the
             matter
             of
             Baptisme
             )
             n
             
               not
               the
               minister
               ,
               but
               the
               faith
               of
               the
               beleever
               and
               the
               Trinitie
               doe
               bring
               these
               things
               unto
               every
               man.
            
             And
             where
             the
             preaching
             of
             the
             Gospel
             doth
             prove
             o
             
               the
               power
               of
               God
               unto
               salvation
            
             ;
             onely
             the
             weakenesse
             of
             the
             externall
             ministerie
             must
             be
             ascribed
             to
             men
             ,
             but
             p
             
               the
               excellency
               of
               the
               power
            
             must
             ever
             be
             acknowledged
             to
             be
             
               of
               God
               ,
               and
               not
               of
               them
               :
            
             q
             
               neyther
               he
               that
               planteth
            
             ,
             being
             here
             
               any
               thing
               ,
               neyther
               he
               that
               watereth
               ,
               but
               God
               that
               giveth
               the
               increase
               .
            
             For
             howsoever
             in
             respect
             of
             the
             former
             ,
             such
             as
             take
             paines
             in
             the
             Lords
             husbandry
             may
             be
             accounted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             the
             r
             Apostle
             termeth
             them
             ,
             
               labourers
               together
               with
               God
            
             (
             though
             that
             little
             peece
             of
             service
             
             it selfe
             also
             bee
             not
             performed
             by
             their
             owne
             strength
             ,
             but
             s
             
               according
               to
               the
               grace
               of
               God
               which
               is
               given
               unto
               them
               :
               )
            
             yet
             t
             
               that
               which
               followeth
               ,
               of
               giving
               the
               increase
               ,
               God
               effecteth
               not
               by
               them
               ,
               but
               by
               himselfe
               .
               This
            
             (
             saith
             S.
             
               Augustin
               )
               exceedeth
               the
               lowlinesse
               of
               man
               ,
               this
               exceedeth
               the
               sublimitie
               of
               Angels
               ,
               neither
               appertayneth
               unto
               anie
               but
               unto
               the
               husbandman
               the
               Trinity
               .
            
          
           
             Now
             as
             the
             Spirit
             of
             God
             doth
             not
             onely
             u
             wo●ke
             diversities
             of
             graces
             in
             us
             ,
             
               distributing
               to
               every
               man
               severally
               as
               he
               will
            
             ;
             but
             also
             maketh
             us
             to
             x
             
               know
               the
               things
               that
               are
               freely
               given
               to
               us
               of
               God
               :
            
             so
             the
             ministers
             of
             the
             New
             Testament
             ,
             being
             y
             
               made
               able
               ministers
               of
               the
            
             same
             spirit
             ,
             are
             not
             onely
             ordayned
             to
             be
             Gods
             instruments
             to
             worke
             faith
             and
             repentance
             in
             men
             ,
             for
             the
             obtayning
             of
             remission
             of
             sinnes
             ,
             but
             also
             to
             declare
             Gods
             pleasure
             unto
             such
             as
             beleeve
             and
             repent
             ,
             and
             in
             his
             name
             to
             certifie
             them
             and
             give
             assurance
             to
             their
             consciences
             that
             their
             sinnes
             are
             forgiven
             .
             they
             having
             z
             
               received
               this
               ministerie
               of
               the
               Lord
               Iesus
               ,
               to
               testifie
               the
               Gospell
               of
               the
               grace
               of
               God
            
             ;
             and
             so
             by
             their
             function
             being
             appointed
             to
             be
             witnesses
             rather
             then
             conferrers
             of
             that
             grace
             .
             For
             it
             is
             here
             with
             them
             in
             the
             loosing
             part
             ,
             as
             it
             is
             in
             the
             binding
             part
             of
             their
             ministerie
             ;
             where
             they
             are
             brought
             in
             ,
             like
             unto
             those
             seuen
             Angels
             in
             the
             book
             of
             the
             Revelation
             ,
             a
             which
             
               powre
               out
               the
               vialls
               of
               the
               wrath
               of
               God
               upon
               the
               earth
            
             ;
             b
             having
             
               vengeance
               ready
               against
               all
               disobedience
            
             ,
             and
             a
             charge
             from
             God
             ,
             to
             c
             
               cast
               men
               out
               of
               his
               sig●t
               :
            
             not
             because
             they
             are
             properly
             
               the
               avengers
            
             (
             for
             that
             d
             title
             God
             challengeth
             unto
             himselfe
             )
             or
             that
             vengeance
             did
             anie
             way
             appertaine
             unto
             them
             (
             for
             e
             it
             is
             written
             :
             
               Vengeance
               is
               mine
               ,
               I
               will
               repay
               ;
               saith
               the
               Lord
            
             )
             but
             because
             they
             were
             the
             denouncers
             ,
             not
             the
             inflicters
             of
             this
             vengeance
             .
             So
             though
             it
             be
             
             the
             Lord
             that
             f
             
               speaketh
               concerning
               a
               nation
               ,
               to
               pluck
               up
               and
               to
               pull
               down
               and
               to
               destroy
               ,
            
             or
             on
             the
             other
             side
             ,
             
               to
               build
               and
               to
               plant
            
             it
             ;
             yet
             he
             g
             in
             whose
             mouth
             God
             put
             those
             words
             of
             his
             ,
             is
             said
             to
             be
             set
             by
             him
             
               over
               the
               nations
               and
               over
               the
               kingdomes
               ,
               to
               roote
               out
               ,
               and
               to
               pull
               downe
               ,
               and
               to
               destroy
               ,
               and
               to
               throw
               downe
               ,
               to
               build
               and
               to
               plant
               :
            
             as
             if
             he
             himselfe
             were
             a
             doer
             of
             those
             great
             matters
             ,
             who
             was
             onely
             h
             
               ordeyned
               to
               be
               a
               Prophet
               unto
               the
               nations
               ,
            
             to
             speake
             the
             things
             unto
             them
             which
             God
             had
             commanded
             him
             .
             Thus
             likewise
             in
             the
             thirteenth
             of
             Leviticus
             ,
             where
             the
             Lawes
             are
             set
             downe
             that
             concerne
             the
             leprosie
             ,
             which
             was
             a
             type
             of
             the
             pollution
             of
             sinne
             ,
             wee
             meet
             often
             with
             these
             speeches
             ,
             i
             
               The
               Priest
               shall
               cleanse
               him
            
             ,
             and
             ,
             k
             
               The
               Priest
               shall
               pollute
               him
            
             ,
             and
             in
             the
             44.
             verse
             ,
             l
             
               The
               Priest
               with
               pollution
               shall
               pollute
               him
               :
            
             m
             not
             (
             saith
             S.
             
               Hierome
               )
               that
               he
               is
               the
               author
               of
               the
               pollution
               ,
               but
               that
               he
               declareth
               him
               to
               be
               polluted
               ,
               who
               before
               did
               seeme
               unto
               many
               to
               have
               beene
               cleane
               .
            
             Whereupon
             the
             Master
             of
             the
             Sentences
             (
             following
             herein
             S.
             Hierome
             ,
             and
             being
             afterwards
             therein
             followed
             himselfe
             by
             manie
             others
             )
             observeth
             ,
             that
             n
             
               in
               remitting
               or
               retayning
               sinnes
               the
               Priests
               of
               the
               Gospell
               have
               that
               right
               and
               office
               ,
               which
               the
               legall
               Priests
               had
               of
               old
               under
               the
               Law
               in
               curing
               of
               the
               lepers
               .
               These
               therefore
            
             (
             saith
             hee
             )
             
               forgive
               sinnes
               or
               retaine
               them
               ,
               whiles
               they
               shew
               and
               declare
               that
               they
               are
               forgiven
               or
               retayned
               by
               God.
               For
               the
               Priests
               put
               the
               name
               of
               the
               Lord
               upon
               the
               children
               of
               Israel
               ,
               but
               it
               was
               he
               himselfe
               that
               blessed
               them
               ,
               as
               it
               is
               read
               in
               Numbers
               .
            
             The
             place
             that
             he
             hath
             referrence
             unto
             ,
             is
             in
             the
             sixth
             chapter
             of
             that
             booke
             ,
             where
             the
             Priests
             are
             commanded
             
             to
             blesse
             the
             people
             ,
             by
             saying
             unto
             them
             ,
             
               The
               Lord
               blesse
               thee
            
             ,
             &c.
             and
             then
             it
             followeth
             (
             in
             the
             last
             verse
             of
             that
             chapter
             :
             )
             
               So
               they
               shall
               put
               my
               Name
               upon
               the
               children
               of
               Israel
               ,
               and
               I
               will
               blesse
               them
               .
            
          
           
             Neyther
             doe
             we
             grant
             hereupon
             ,
             (
             as
             the
             o
             Adversarie
             falsely
             chargeth
             us
             )
             that
             
               a
               lay-man
               ,
               yea
               or
               a
               woman
               ,
               or
               a
               childe
               ,
               or
               any
               infidell
               ,
               or
               the
               Divell
            
             (
             the
             Father
             of
             all
             calumniators
             and
             lyars
             )
             
               or
               a
               Parrat
               likewise
               ,
               if
               hee
               be
               taught
               the
               words
               ,
               may
               aswel
               absolve
               as
               the
               Priest
            
             as
             if
             p
             the
             speech
             were
             all
             the
             thing
             that
             here
             were
             to
             be
             considered
             ,
             and
             not
             the
             power
             :
             where
             we
             are
             taught
             ,
             that
             
               the
               kingdome
               of
               God
               is
               not
               in
               word
               ,
               but
               in
               power
               .
            
             Indeed
             if
             the
             Priests
             by
             their
             office
             brought
             nothing
             with
             them
             but
             the
             ministerie
             of
             the
             bare
             letter
             ,
             a
             Parrat
             peradventure
             might
             be
             taught
             to
             sound
             that
             letter
             as
             well
             as
             they
             :
             but
             we
             beleeve
             ,
             that
             q
             
               God
               hath
               made
               them
               able
               ministers
               of
               the
               New
               Testament
               ,
               not
               of
               the
               letter
               ,
               but
               of
               the
               spirit
               .
            
             and
             that
             the
             Gospell
             ministred
             by
             them
             r
             
               commeth
               unto
               us
               not
               in
               word
               onely
               ,
               but
               also
               in
               power
               ,
               and
               in
               the
               holy
               Ghost
               ,
               and
               in
               much
               assurance
               .
            
             For
             God
             hath
             added
             a
             speciall
             s
             beautie
             to
             
               the
               feet
               of
               them
               that
               preach
               the
               Gospel
               of
               peace
               ,
            
             that
             howsoever
             others
             may
             bring
             glad
             tydings
             of
             good
             things
             to
             the
             penitent
             sinner
             as
             truely
             as
             they
             doe
             ;
             yet
             neyther
             can
             they
             doe
             it
             with
             the
             same
             authoritie
             ,
             neyther
             is
             it
             to
             be
             expected
             that
             they
             should
             doe
             it
             with
             such
             power
             ,
             such
             assurance
             ,
             and
             such
             full
             satisfaction
             to
             the
             afflicted
             conscience
             .
             The
             speech
             of
             everie
             Christian
             (
             we
             know
             )
             should
             be
             employed
             t
             
               to
               the
               use
               of
               edifying
               ,
               that
               it
               may
               minister
               grace
               unto
               the
               hearers
            
             ;
             and
             a
             private
             brother
             in
             his
             place
             may
             deliver
             found
             doctrine
             ,
             reprehend
             vice
             ,
             exhort
             to
             righteousnesse
             ,
             verie
             commendably
             :
             yet
             hath
             the
             Lord
             notwithstanding
             all
             this
             ,
             for
             the
             necessarie
             use
             of
             his
             Church
             ,
             appointed
             
             publicke
             officers
             to
             doe
             the
             same
             things
             ,
             and
             hath
             given
             unto
             them
             a
             peculiar
             u
             
               power
               for
               edification
            
             ,
             wherein
             they
             may
             boast
             above
             others
             ;
             and
             in
             the
             due
             execution
             whereof
             God
             is
             pleased
             to
             make
             them
             instruments
             of
             ministring
             a
             more
             plentifull
             measure
             of
             grace
             unto
             their
             hearers
             ,
             then
             may
             be
             ordinarily
             looked
             for
             from
             others
             .
             These
             men
             are
             appointed
             to
             bee
             of
             Gods
             high
             commission
             ,
             and
             therefore
             they
             may
             x
             
               speake
               ,
               and
               exhort
               ,
               and
               rebuke
               with
               all
            
             authoritie·
             they
             are
             Gods
             y
             Angels
             and
             z
             
               Ambassadors
               for
               Christ
            
             ,
             and
             therefore
             in
             delivering
             their
             message
             are
             to
             be
             a
             
               received
               as
               an
               Angel
               of
               God
               ,
            
             yea
             
               as
               Christ
               Iesus
            
             .
             that
             looke
             how
             the
             Prophet
             Esay
             was
             comforted
             ,
             when
             the
             Angel
             said
             unto
             him
             ,
             b
             
               Thine
               iniquitie
               is
               taken
               away
               ,
               and
               thy
               sinne
               purged
            
             ;
             and
             the
             poore
             woman
             in
             the
             Gospell
             ,
             when
             Iesus
             said
             unto
             her
             ,
             c
             
               Thy
               sinnes
               are
               forgiven
            
             :
             the
             like
             consolation
             doth
             the
             distressed
             sinner
             receive
             from
             the
             mouth
             of
             the
             Minister
             ,
             when
             hee
             hath
             compared
             the
             truth
             of
             Gods
             word
             faithfully
             delivered
             by
             him
             ,
             with
             the
             worke
             of
             Gods
             grace
             in
             his
             owne
             heart
             .
             according
             to
             that
             of
             Elihu
             :
             d
             
               If
               there
               be
               an
               Angel
            
             or
             a
             messenger
             
               with
               him
               ,
               an
               Interpreter
               ,
               one
               of
               a
               thousand
               ,
               to
               declare
               unto
               man
               his
               righteousnesse
               ;
               then
               will
            
             God
             
               have
               mercy
               upon
               him
               and
               say
               ,
               Deliver
               him
               from
               going
               downe
               to
               the
               pit
               ,
               I
               have
               received
               a
               reconciliation
               .
            
             For
             as
             it
             is
             the
             office
             of
             this
             messenger
             and
             interpreter
             ,
             to
             e
             
               pray
               us
               in
               Christs
               stead
               ,
               that
               we
               would
               be
               reconciled
               to
               God
               :
            
             so
             when
             wee
             have
             listened
             unto
             this
             motion
             ,
             and
             submitted
             our selves
             to
             the
             Gospell
             of
             peace
             ,
             it
             is
             a
             part
             of
             his
             office
             likewise
             to
             declare
             unto
             us
             in
             Christs
             stead
             ,
             that
             we
             are
             reconciled
             to
             God
             :
             and
             f
             
               in
               him
               Christ
            
             himselfe
             must
             bee
             acknowledged
             to
             speake
             ,
             who
             
               to
               us
               ward
            
             by
             this
             meanes
             
               is
               not
               weake
               ,
               but
               is
               mightie
               in
               us
               .
            
          
           
           
             But
             our
             new
             Masters
             will
             not
             content
             themselves
             with
             such
             a
             ministeriall
             power
             of
             forgiving
             sinnes
             as
             hath
             beene
             spoken
             of
             ;
             unlesse
             we
             yeeld
             that
             they
             have
             authoritie
             so
             to
             doe
             properly
             ,
             directly
             ,
             and
             absolutely
             :
             that
             is
             ,
             unlesse
             wee
             acknowledge
             that
             their
             high
             Priest
             sitteth
             in
             the
             Temple
             of
             God
             as
             God
             ,
             and
             all
             his
             creatures
             as
             so
             manie
             demi-gods
             under
             him
             .
             For
             we
             g
             
               must
               say
            
             (
             if
             we
             will
             be
             drunke
             with
             the
             drunken
             )
             
               that
               in
               this
               high
               Priest
               there
               is
               the
               fulnesse
               of
               all
               graces
               ;
               because
               hee
               alone
               giveth
               a
               full
               indulgence
               of
               all
               sinnes
               :
               that
               this
               may
               agree
               unto
               him
               ,
               which
               we
               say
               of
               the
               chiefe
               prince
               our
               Lord
               ,
               that
               of
               his
               fulnesse
               all
               we
               have
               received
               .
            
             Nay
             wee
             must
             acknowledge
             ,
             that
             the
             meanest
             in
             the
             whole
             armie
             of
             Priests
             that
             followeth
             this
             king
             of
             pride
             ,
             hath
             such
             fulnesse
             of
             power
             derived
             unto
             him
             for
             the
             opening
             and
             shutting
             of
             heaven
             before
             men
             :
             that
             h
             
               forgivenesse
               is
               denyed
               to
               them
               ,
               whom
               the
               Priest
               will
               not
               forgive
            
             ;
             and
             his
             Absolution
             on
             the
             other
             side
             is
             a
             sacramentall
             act
             ,
             which
             conferreth
             grace
             
               by
               the
               worke
               wrought
            
             ,
             that
             is
             ,
             (
             as
             they
             i
             expound
             it
             )
             
               actively
               ,
               and
               immediately
               ,
               and
               instrumentally
               effecteth
               the
               grace
               of
               justification
            
             in
             such
             as
             receive
             it
             .
             that
             k
             
               as
               the
               winde
               doth
               extinguish
               the
               fire
               ,
               and
               dispell
               the
               clowdes
               ;
               so
               doth
               the
               Priests
               absolution
               scatter
               sinnes
               ,
               and
               make
               them
               to
               vanish
               away
               :
            
             the
             sinner
             being
             thereby
             immediately
             acquitted
             before
             God
             ,
             howsoever
             that
             sound
             conversion
             of
             heart
             be
             wanting
             in
             him
             ,
             which
             otherwise
             would
             be
             requisite
             .
             for
             l
             a
             conditionall
             Absolution
             ,
             upon
             such
             termes
             as
             these
             ,
             
               If
               thou
               doest
               beleeve
               and
               repent
               as
               thou
               oughtest
               to
               doe
               ,
            
             is
             (
             in
             these
             mens
             judgement
             )
             to
             no
             purpose
             ,
             and
             can
             give
             no
             securitie
             to
             
             the
             penitent
             ;
             seeing
             it
             dependeth
             upon
             an
             uncertaine
             condition
             .
             Have
             wee
             not
             then
             just
             cause
             to
             say
             unto
             them
             ,
             as
             m
             Optatus
             did
             unto
             the
             Donatistes
             :
             
               Nolite
               vobis
               Majestatis
               dominium
               vendicare
            
             ?
             Intrude
             not
             upon
             the
             royall
             prerogative
             of
             our
             Lord
             and
             Master
             .
             No
             man
             may
             challenge
             this
             absolute
             power
             of
             the
             keyes
             ,
             but
             n
             
               he
               that
               hath
               the
               key
               of
               David
               ,
               that
               openeth
               and
               no
               man
               shutteth
               ,
               and
               shutteth
               and
               no
               man
               openeth
            
             ;
             hee
             to
             whom
             o
             the
             Father
             
               hath
               given
               power
               over
               all
               flesh
               ,
            
             yea
             p
             
               all
               power
               in
               heaven
               and
               in
               earth
            
             ;
             even
             the
             eternall
             Sonne
             of
             God
             ,
             who
             hath
             in
             his
             hands
             q
             
               the
               keyes
               of
               death
            
             ,
             and
             is
             able
             to
             r
             
               quicken
               whom
               he
               will.
            
             
          
           
             The
             Ministers
             of
             the
             Gospell
             may
             not
             meddle
             with
             the
             matter
             of
             soveraignetie
             ,
             and
             thinke
             that
             they
             have
             power
             to
             proclaime
             warre
             or
             conclude
             peace
             betwixt
             God
             and
             man
             ,
             according
             to
             their
             owne
             discretion
             :
             they
             must
             remember
             ,
             that
             they
             are
             s
             
               Ambassadors
               for
               Christ
            
             ,
             and
             therefore
             in
             this
             treatie
             are
             to
             proceed
             according
             to
             the
             instructions
             which
             they
             have
             received
             from
             their
             soveraigne
             ;
             which
             if
             they
             doe
             transgresse
             ,
             they
             goe
             beyond
             their
             commission
             ,
             therein
             they
             doe
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             their
             authoritie
             for
             so
             much
             is
             plainly
             voyde
             .
             The
             Bishop
             (
             saith
             S.
             Gregory
             ,
             and
             the
             Fathers
             in
             the
             Councell
             of
             Aquisgran
             following
             him
             )
             t
             
               in
               loosing
               and
               binding
               those
               that
               are
               under
               his
               charge
               ,
               doth
               follow
               oftentimes
               the
               motions
               of
               his
               owne
               will
               ,
               and
               not
               the
               merit
               of
               the
               causes
               .
               Whence
               it
               commeth
               to
               passe
               ,
               that
               he
               depriveth
               himselfe
               of
               this
               power
               of
               binding
               and
               loosing
               ,
               who
               doth
               exercise
               the
               same
               according
               to
               his
               owne
               will
               ,
               and
               not
               according
               to
               the
               manners
               of
               them
               which
               be
               subject
               unto
               him
               .
            
             that
             is
             to
             say
             ,
             he
             maketh
             himselfe
             
             
               worthy
               to
               be
               deprived
            
             of
             that
             power
             ,
             which
             he
             hath
             thus
             abused
             ;
             (
             as
             the
             u
             Master
             of
             the
             Sentences
             and
             x
             Semeca
             in
             his
             Glosse
             upon
             Gratian
             ,
             would
             have
             S.
             Gregories
             meaning
             to
             be
             expounded
             )
             and
             
               pro
               tanto
            
             (
             as
             hath
             beene
             said
             )
             actually
             voideth
             himselfe
             of
             this
             power
             ,
             this
             unrighteous
             judgement
             of
             his
             given
             upon
             earth
             ,
             being
             no
             wayes
             ratified
             ,
             but
             absolutely
             disanulled
             in
             the
             court
             of
             heaven
             .
             For
             hee
             who
             by
             his
             office
             is
             appointed
             to
             be
             a
             minister
             of
             y
             
               the
               word
               of
               truth
            
             ,
             hath
             no
             power
             given
             him
             to
             z
             
               do
               any
               thing
               against
               the
               truth
               ,
               but
               for
               the
               truth
               :
            
             neyther
             is
             it
             to
             be
             imagined
             ,
             that
             the
             sentence
             of
             man
             ,
             who
             is
             subject
             to
             deceive
             and
             be
             deceived
             ,
             should
             anie
             wayes
             prejudice
             the
             sentence
             of
             God
             ,
             whose
             *
             judgement
             wee
             know
             to
             be
             alwayes
             according
             to
             the
             truth
             .
             Therefore
             doth
             Pacianus
             ,
             in
             the
             end
             of
             his
             first
             epistle
             to
             Sympronianus
             the
             Novatian
             ,
             shew
             that
             at
             that
             time
             ,
             absolution
             was
             a
             not
             so
             easily
             given
             unto
             penitents
             ,
             as
             now
             a
             dayes
             it
             is
             :
             but
             b
             
               vvith
               great
               pondering
               of
               the
               matter
               and
               with
               great
               deliberation
               ,
               after
               manie
               sighes
               and
               shedding
               of
               teares
               ,
               after
               the
               prayers
               of
               the
               whole
               Church
               ,
               pardon
               was
               so
               not
               denyed
               unto
               tr●e
               repentance
               ,
               that
               Christ
               being
               to
               judge
               ,
               no
               man
               should
               prejudge
               him
               .
            
             and
             a
             little
             before
             ,
             speaking
             of
             the
             Bishop
             by
             whose
             ministerie
             this
             was
             done
             :
             c
             
               He
               shall
               give
               an
               account
            
             (
             saith
             he
             )
             
               if
               hee
               have
               done
               anie
               thing
               amisse
               ,
               or
               if
               he
               have
               judged
               corruptly
               and
               wickedly
               .
               Neyther
               is
               there
               anie
               prejudice
               done
               unto
               God
               ,
               whereby
               he
               might
               not
               undoe
               the
               workes
               of
               this
               evill
               builder
               :
               but
               in
               the
               meane
               time
               ,
               if
               that
               administration
               of
               his
               be
               godly
               ,
               he
               continueth
               a
               helper
               of
               the
               workes
               of
               God.
            
             Wherein
             he
             doth
             but
             tread
             in
             the
             
             steps
             of
             S.
             Cyprian
             ,
             who
             at
             the
             first
             rising
             of
             the
             Novatian
             heresie
             ,
             wrote
             in
             the
             same
             maner
             unto
             Antonianus
             .
             d
             
               Wee
               doe
               not
               prejudice
               the
               Lord
               that
               is
               to
               judge
               ,
               but
               that
               hee
               ,
               if
               he
               finde
               the
               repentance
               of
               the
               sinner
               to
               be
               full
               and
               just
               ,
               he
               may
               then
               ratifie
               that
               which
               shall
               be
               here
               ordayned
               by
               us
               :
               but
               if
               any
               one
               doe
               deceive
               us
               with
               the
               semblance
               of
               repentance
               ,
               God
               (
               who
               is
               not
               mocked
               ,
               and
               who
               beholdeth
               the
               heart
               of
               man
               )
               may
               judge
               of
               those
               things
               which
               we
               did
               not
               well
               discerne
               ,
               and
               the
               Lord
               may
               amend
               the
               sentence
               of
               the
               servants
               .
            
          
           
             Hereupon
             S.
             Hierome
             ,
             expounding
             those
             words
             ,
             
               Daniel
               4.24
               .
               It
               may
               be
               God
               will
               pardon
               thy
               sinnes
            
             ;
             reproveth
             those
             men
             of
             great
             rashnesse
             ,
             that
             are
             so
             peremptorie
             and
             absolute
             in
             their
             absolutions
             .
             e
             
               When
               blessed
               Daniel
            
             (
             saith
             he
             )
             
               who
               knew
               things
               to
               come
               ,
               doth
               doubt
               of
               the
               sentence
               of
               God
               :
               they
               do
               a
               rash
               deed
               ,
               that
               boldly
               promise
               pardon
               unto
               sinners
               .
            
             S.
             Basil
             also
             resolveth
             us
             ,
             that
             f
             
               the
               power
               of
               forgiving
               is
               not
               given
               absolutely
               ;
               but
               upon
               the
               obedience
               of
               the
               penitent
               ,
               and
               his
               consent
               with
               him
               that
               hath
               the
               care
               of
               his
               soule
               .
            
             For
             it
             is
             in
             loosing
             ,
             as
             it
             is
             in
             binding
             .
             g
             
               Thou
               hast
               begun
               to
               esteeme
               thy
               brother
               as
               a
               publican
               ,
            
             (
             saith
             S.
             
               Augustin
               :
               )
               thou
               bindest
               him
               upon
               earth
               .
               But
               looke
               that
               thou
               bindest
               him
               justly
               .
               For
               unjust
               bonds
               justice
               doth
               breake
               .
            
             So
             when
             the
             Priest
             saith
             ,
             
               I
               absolve
               thee
               :
               Maldonat
            
             confesseth
             ,
             that
             hee
             meaneth
             no
             more
             thereby
             but
             ,
             h
             
               As
               much
               as
               in
               me
               lyeth
               ,
               I
               absolve
               thee
               :
            
             and
             Suarez
             acknowledgeth
             ,
             that
             it
             implicity
             includeth
             this
             condition
             ,
             i
             
               Vnlesse
               the
               receiver
               put
               some
               impediment
            
             ;
             
             for
             which
             hee
             alledgeth
             the
             authority
             of
             
               Hugo
               de
               S.
               Victore
               ,
               lib.
               2.
               de
               Sacramentis
               ,
               pa.
               14.
               s.
               8.
            
             affirming
             ,
             k
             
               that
               this
               forme
               doth
               rather
               signifie
               the
               power
               and
               vertue
               ,
               then
               the
               event
            
             of
             the
             absolution
             .
             And
             therefore
             doth
             the
             Master
             of
             the
             Sentences
             rightly
             observe
             ,
             that
             l
             
               God
               doth
               not
               evermore
               follow
               the
               judgement
               of
               the
               Church
               :
               which
               sometimes
               judgeth
               by
               surreption
               and
               ignorance
               ;
               whereas
               God
               doth
               alwayes
               judge
               according
               to
               the
               truth
               .
            
             So
             the
             Priests
             m
             
               sometime
               declare
               men
               to
               be
               loosed
               or
               bound
               ,
               who
               are
               not
               so
               before
               God
               :
               with
               the
               penaltie
               of
               satisfaction
               or
               excommunication
               they
               sometime
               binde
               such
               as
               are
               unworthy
               ,
               or
               loose
               them
               ;
               they
               admit
               them
               that
               be
               unworthy
               to
               the
               Sacraments
               ,
               and
               put
               backe
               them
               that
               be
               worthy
               to
               be
               admitted
               .
            
             That
             saying
             therefore
             of
             Christ
             must
             be
             understood
             to
             be
             verified
             
               in
               them
            
             (
             saith
             he
             )
             
               whose
               merits
               doe
               require
               that
               they
               should
               be
               loosed
               or
               bound
               .
               For
               then
               is
               the
               sentence
               of
               the
               Priest
               approved
               and
               confirmed
               by
               the
               judgement
               of
               God
               and
               the
               whole
               court
               of
               heaven
               ,
               when
               it
               doth
               proceed
               with
               that
               discretion
               ,
               that
               the
               merits
               of
               them
               who
               be
               dealt
               withall
               doe
               not
               contradict
               the
               same
               .
               Whomsoever
               therefore
               they
               do
               loose
               or
               binde
               ,
               using
               the
               key
               of
               discretion
               according
               to
               the
               parties
               merits
               ,
               they
               are
               loosed
               or
               bound
               in
               heaven
               ,
               that
               is
               to
               say
               ,
               with
               God
               :
               because
               the
               sentence
               of
               the
               Priest
               proceeding
               in
               this
               maner
               ,
               is
               approved
               and
               confirmed
               by
               divine
               judgement
               .
            
             Thus
             farre
             the
             Master
             of
             the
             Sentences
             :
             who
             is
             followed
             herein
             by
             the
             rest
             of
             the
             Schoolemen
             ;
             who
             generally
             
             agree
             ,
             that
             the
             power
             of
             binding
             and
             loosing
             committed
             to
             the
             Ministers
             of
             the
             Church
             ,
             is
             not
             absolute
             ,
             but
             must
             be
             limited
             with
             
               Clave
               non
               errante
            
             ,
             as
             being
             then
             onely
             of
             force
             n
             when
             matters
             are
             carried
             with
             right
             iudgement
             ,
             and
             no
             error
             is
             committed
             in
             the
             use
             of
             the
             keyes
             .
          
           
             Our
             Saviour
             therefore
             must
             stil
             have
             the
             priviledge
             reserved
             unto
             him
             ,
             of
             being
             the
             absolute
             Lord
             
               over
               his
               owne
               house
            
             :
             it
             is
             sufficient
             for
             his
             officers
             ,
             that
             they
             bee
             esteemed
             as
             Moses
             was
             ,
             o
             
               faithfull
               in
               all
               his
               house
               as
               servants
               .
            
             The
             place
             wherein
             they
             serve
             ,
             is
             a
             Stewards
             place
             :
             and
             the
             Apostle
             telleth
             them
             ,
             p
             
               that
               it
               is
               required
               in
               Stewards
               ,
               that
               the
               man
               be
               found
               faithfull
               .
            
             They
             may
             not
             therefore
             carrie
             themselves
             in
             their
             office
             ,
             as
             the
             q
             
               unjust
               steward
            
             did
             ,
             and
             presume
             to
             strike
             out
             their
             Masters
             debt
             without
             his
             direction
             ,
             and
             contrarie
             to
             his
             liking
             .
             Now
             we
             know
             that
             our
             Lord
             hath
             given
             no
             authoritie
             unto
             his
             stewards
             ,
             to
             grant
             an
             acquittance
             unto
             anie
             of
             his
             debtors
             ,
             that
             bring
             not
             unfayned
             faith
             and
             repentance
             with
             them
             .
             r
             
               Neyther
               Angell
               nor
               Archangell
               can
            
             ,
             neyther
             yet
             
               the
               Lord
               himselfe
               ,
               (
               who
               alone
               can
               say
               ;
               I
               am
               with
               you
               )
               when
               we
               have
               sinned
               ,
               doth
               release
               us
               ,
               unlesse
               vvee
               bring
               repentance
               with
               us
               :
            
             saith
             S.
             Ambrose
             .
             and
             Eligius
             Bishop
             of
             Noyon
             ,
             in
             his
             Sermon
             unto
             the
             Penitents
             :
             s
             
               Before
               all
               things
               it
               is
               necessary
               you
               should
               know
               ,
               that
               howsoever
               you
               desire
               to
               receive
               the
               imposition
               of
               our
               hands
               ;
               yet
               you
               cannot
               obtaine
               the
               absolution
               of
               your
               sinnes
               ,
               before
               the
               divine
               piety
               shall
               vouchsafe
               to
               absolve
               you
               by
               the
               grace
               of
               compunction
               .
            
             To
             thinke
             therefore
             that
             it
             lyeth
             in
             the
             power
             of
             anie
             Priest
             truely
             to
             
             absolve
             a
             man
             from
             his
             sinnes
             ,
             without
             implying
             the
             condition
             of
             his
             
               beleeving
               and
               repenting
               as
               he
               ought
               to
               doe
            
             ;
             is
             both
             presumption
             and
             madnesse
             in
             the
             highest
             degree
             .
             Neyther
             dareth
             Cardinall
             Bellarmine
             ,
             who
             censureth
             this
             conditionall
             absolution
             in
             us
             for
             idle
             and
             superfluous
             ,
             when
             he
             hath
             considered
             better
             of
             the
             matter
             ,
             assume
             unto
             himselfe
             ,
             or
             communicate
             unto
             his
             brethren
             ,
             the
             power
             of
             giving
             an
             absolute
             one
             .
             For
             he
             is
             driven
             to
             confesse
             with
             other
             of
             his
             fellowes
             ,
             that
             when
             the
             Priest
             t
             
               saith
               ,
               I
               absolve
               thee
            
             ,
             he
             
               doth
               not
               affirme
               that
               he
               doth
               absolve
               absolutely
               ;
               as
               not
               being
               ignorant
               ,
               that
               it
               may
               many
               wayes
               come
               to
               passe
               that
               he
               doth
               not
               absolve
               ,
               although
               he
               pronounce
               those
               words
               :
               namely
               if
               hee
               who
               seemeth
               to
               receive
               this
               Sacrament
            
             (
             for
             so
             they
             call
             it
             )
             
               peradventure
               hath
               no
               intention
               to
               receive
               it
               ,
               or
               is
               not
               rightly
               disposed
               ,
               or
               putteth
               some
               blocke
               in
               the
               way
               .
               Therefore
               the
               Minister
            
             (
             saith
             hee
             )
             
               signifieth
               nothing
               else
               by
               those
               words
               ,
               but
               that
               hee
               ,
               as
               much
               as
               in
               him
               lyeth
               ,
               conferreth
               the
               sacrament
               of
               reconciliation
               or
               absolution
               ,
               which
               in
               a
               man
               rightly
               disposed
               hath
               vertue
               to
               forgive
               all
               his
               sinnes
               .
            
          
           
             Now
             that
             Contrition
             is
             at
             all
             times
             necessarily
             required
             for
             obtayning
             remission
             of
             sinnes
             and
             iustification
             ,
             is
             a
             matter
             determined
             by
             the
             Fathers
             of
             u
             Trent
             .
             But
             marke
             yet
             the
             mysterie
             .
             They
             equivocate
             with
             us
             in
             the
             terme
             of
             Contrition
             :
             and
             make
             a
             distinction
             thereof
             into
             perfect
             and
             imperfect
             .
             The
             former
             of
             these
             is
             Contrition
             properly
             :
             the
             latter
             they
             call
             Attrition
             .
             which
             howsoever
             in
             it selfe
             it
             be
             not
             true
             Contrition
             ,
             yet
             when
             the
             Priest
             with
             his
             power
             of
             forgiving
             sinnes
             
             interposeth
             himselfe
             in
             the
             businesse
             ,
             they
             tell
             us
             that
             x
             
               attrition
               by
               vertue
               of
               the
               keyes
               is
               made
               contrition
               :
            
             that
             is
             to
             say
             ,
             that
             a
             sorrow
             arising
             from
             a
             servile
             feare
             of
             punishment
             ,
             and
             such
             a
             fruitlesse
             y
             repentance
             as
             the
             reprobate
             may
             carry
             with
             them
             to
             hell
             ,
             by
             vertue
             of
             the
             Priests
             absolution
             is
             made
             so
             fruitfull
             ,
             that
             it
             shall
             serve
             the
             turne
             for
             obteyning
             forgivenesse
             of
             sinnes
             ;
             as
             if
             it
             had
             beene
             that
             z
             
               godly
               sorrow
               which
               worketh
               repentance
               to
               salvation
               not
               to
               be
               repented
               of
               .
            
             By
             which
             spirituall
             coosenage
             ,
             many
             poore
             soules
             are
             most
             miserably
             deluded
             ,
             while
             they
             perswade
             themselves
             that
             upon
             the
             receipt
             of
             the
             Priests
             acquittance
             upon
             this
             carnall
             sorrow
             of
             theirs
             ,
             all
             skores
             are
             cleered
             untill
             that
             day
             :
             and
             then
             beginning
             upon
             a
             new
             reckoning
             ,
             they
             sinne
             and
             confesse
             ,
             confesse
             and
             sinne
             afresh
             ,
             and
             tread
             this
             round
             so
             long
             till
             they
             put
             off
             all
             thought
             of
             saving
             repentance
             ;
             and
             so
             the
             a
             blinde
             following
             the
             blinde
             ,
             both
             at
             last
             fall
             into
             the
             pit
             .
          
           
             b
             
               Evill
               and
               wicked
               ,
               carnall
               ,
               naturall
               ,
               and
               divellish
            
             men
             (
             saith
             S.
             
               Augustin
               )
               imagine
               those
               things
               to
               be
               given
               unto
               them
               by
               their
               seducers
               ,
               which
               are
               onely
               the
               gifts
               of
               God
               ,
               whether
               sacraments
               ,
               or
               any
               other
               spirituall
               workes
               ,
               concerning
               their
               present
               salvation
               .
            
             But
             such
             as
             are
             thus
             seduced
             ,
             may
             doe
             well
             to
             listen
             a
             little
             to
             this
             grave
             admonition
             of
             S.
             Cyprian
             .
             c
             
               Let
               no
               man
               deceive
               ,
               let
               no
               man
               beguile
               himselfe
               :
               it
               is
               the
               Lord
               alone
               that
               can
               shew
               mercy
               .
               He
               alone
               can
               grant
               pardon
               to
               the
               sinnes
               committed
               against
               
               him
               ,
               who
               did
               himselfe
               beare
               our
               sinnes
               ,
               who
               suffered
               griefe
               for
               us
               ,
               whom
               God
               did
               deliver
               for
               our
               sinnes
               .
               Man
               cannot
               be
               greater
               then
               God
               ;
               neyther
               can
               the
               servant
               by
               his
               indulgence
               remit
               or
               pardon
               that
               which
               by
               haynous
               trespasse
               is
               committed
               against
               the
               Lord
               :
               lest
               to
               him
               that
               is
               fallen
               this
               yet
               be
               added
               as
               a
               further
               crime
               ,
               if
               hee
               be
               ignorant
               of
               that
               which
               is
               said
               ;
               Cursed
               is
               the
               man
               that
               putteth
               his
               trust
               in
               man.
            
             Whereupon
             S.
             Augustin
             sticketh
             not
             to
             say
             ,
             that
             good
             ministers
             doe
             consider
             that
             d
             
               they
               are
               but
               ministers
               ,
               they
               would
               not
               be
               held
               for
               Iudges
               ,
               they
               abhorre
               that
               any
               trust
               should
               be
               put
               in
               them
               :
            
             and
             that
             the
             power
             of
             remitting
             and
             retayning
             sinnes
             is
             committed
             unto
             the
             Church
             ,
             to
             be
             dispensed
             therein
             ,
             e
             
               not
               according
               to
               the
               arbitrement
               of
               man
               ,
               but
               according
               to
               the
               arbitrement
               of
               God.
            
             Whereas
             our
             adversaries
             lay
             the
             foundation
             of
             their
             Babel
             upon
             another
             ground
             :
             that
             f
             
               Christ
               hath
               appointed
               Priests
               to
               be
               Iudges
               upon
               earth
               with
               such
               power
               ,
               that
               none
               falling
               into
               sinne
               after
               Baptisme
               may
               be
               reconciled
               without
               their
               sentence
            
             ;
             and
             hath
             g
             
               put
               the
               authoritie
               of
               binding
               and
               loosing
               ,
               of
               forgiving
               and
               retayning
               the
               sinnes
               of
               men
               ,
               in
               their
               arbitrement
               .
            
          
           
             Whether
             the
             Ministers
             of
             the
             Gospell
             may
             be
             accounted
             Iudges
             in
             some
             sort
             ,
             we
             wil
             not
             much
             contend
             :
             for
             we
             dislike
             neyther
             that
             saying
             of
             S.
             Hierome
             ,
             that
             h
             
               having
               the
               keyes
               of
               the
               kingdome
               of
               heaven
               ,
               they
               judge
               after
               a
               sort
               before
               the
               day
               of
               judgement
            
             ;
             nor
             that
             other
             of
             S.
             Gregory
             ,
             that
             the
             Apostles
             ,
             &
             such
             as
             succeed
             them
             in
             the
             governement
             of
             the
             Church
             ,
             i
             
               obtaine
               a
               principalitie
               of
               judgement
               from
               above
               ,
               that
               they
               may
               in
               Gods
               stead
               
               retayne
               the
               sinnes
               of
               some
               ,
               and
               release
               the
               sinnes
               of
               others
               .
            
             All
             the
             question
             is
             ,
             in
             what
             sort
             they
             doe
             judge
             ,
             and
             whether
             the
             validitie
             of
             their
             judgement
             doe
             depend
             upon
             the
             truth
             of
             the
             conversion
             of
             the
             penitent
             :
             wherein
             if
             our
             Romanists
             would
             stand
             to
             the
             iudgement
             of
             S.
             Hierome
             or
             S.
             Gregory
             (
             one
             of
             whom
             they
             make
             a
             Cardinall
             ,
             and
             the
             other
             a
             Pope
             of
             their
             owne
             Church
             )
             the
             controversie
             betwixt
             us
             would
             quickly
             be
             at
             an
             end
             .
             For
             S.
             Hierome
             ,
             expounding
             that
             speech
             of
             our
             Saviour
             ,
             touching
             
               the
               keyes
               of
               the
               kingdome
               of
               heaven
               ,
            
             in
             the
             sixteenth
             of
             S.
             Matthew
             ;
             k
             
               The
               Bishops
               and
               Priests
            
             ,
             saith
             he
             ,
             
               not
               understanding
               this
               place
               ,
               assume
               to
               themselves
               somewhat
               of
               the
               Pharisees
               arrogancie
               :
               as
               imagining
               ,
               that
               they
               may
               either
               condemne
               the
               innocent
               ,
               or
               absolve
               the
               guiltie
               ;
               vvhereas
               it
               is
               not
               the
               sentence
               of
               the
               Priests
               ,
               but
               the
               life
               of
               the
               parties
               that
               is
               inquired
               of
               vvith
               God.
               In
               the
               booke
               of
               Leviticus
               vvee
               reade
               of
               the
               Lepers
               ,
               vvhere
               they
               are
               commanded
               to
               shew
               themselves
               to
               the
               Priests
               ,
               and
               if
               they
               shall
               have
               the
               leprosie
               ,
               that
               then
               they
               shall
               be
               made
               uncleane
               by
               the
               Priest.
               not
               that
               the
               Priests
               should
               make
               them
               leprous
               and
               uncleane
               ,
               but
               that
               they
               should
               take
               notice
               who
               was
               a
               leper
               and
               who
               was
               not
               ,
               and
               should
               discerne
               who
               was
               cleane
               and
               who
               uncleane
               .
               Therefore
               as
               there
               the
               Priest
               doth
               make
               the
               leper
               cleane
               or
               uncleane
               ;
               so
               here
               the
               Bishop
               or
               Priest
               doth
               binde
               or
               loose
               :
               not
               binde
               the
               innocent
               ,
               or
               loose
               the
               guiltie
               ;
               but
               when
               according
               to
               his
               office
               hee
               heareth
               the
               variety
               of
               sinnes
               ,
               hee
               knoweth
               who
               is
               to
               be
               bound
               and
               who
               to
               be
               loosed
               .
            
             Thus
             farre
             S.
             Hierome
             .
          
           
           
             S.
             Gregory
             likewise
             in
             the
             very
             same
             place
             from
             whence
             the
             Romanists
             fetch
             that
             former
             sentence
             ,
             doth
             thus
             declare
             in
             what
             maner
             that
             principalitie
             of
             iudgement
             ,
             which
             he
             spake
             of
             ,
             should
             be
             exercised
             :
             being
             therin
             also
             followed
             step
             by
             step
             ,
             by
             the
             Fathers
             of
             the
             Councell
             of
             Aquisgran
             .
             l
             
               The
               causes
               ought
               to
               bee
               weighed
               ,
               and
               then
               the
               power
               of
               binding
               and
               loosing
               exercised
               .
               It
               is
               to
               be
               seene
               ,
               what
               the
               fault
               is
               ,
               and
               what
               the
               repentance
               is
               that
               hath
               followed
               after
               the
               fault
               :
               that
               such
               as
               almightie
               God
               doth
               visite
               with
               the
               grace
               of
               compunction
               ,
               those
               the
               sentence
               of
               the
               Pastor
               may
               absolve
               .
               For
               the
               absolution
               of
               the
               Prelate
               is
               then
               true
               ,
               when
               it
               followeth
               the
               arbitrement
               of
               the
               eternall
               Iudge
               .
            
             And
             this
             doe
             they
             illustrate
             by
             that
             which
             we
             reade
             in
             the
             Gospell
             of
             the
             raysing
             of
             Lazarus
             ,
             Ioh.
             11.44
             .
             that
             Christ
             did
             first
             of
             all
             give
             life
             to
             him
             that
             was
             dead
             by
             himselfe
             ,
             and
             then
             commanded
             others
             to
             
               loose
               him
            
             ,
             and
             let
             him
             goe
             .
             m
             Behold
             (
             say
             they
             )
             
               the
               disciples
               doe
               loose
               him
               being
               now
               alive
               ;
               whom
               their
               Master
               had
               raysed
               up
               being
               dead
               .
               For
               if
               the
               disciples
               had
               loosed
               Lazarus
               being
               dead
               :
               they
               should
               have
               discovered
               a
               stinche
               more
               then
               a
               vertue
               .
               By
               which
               consideration
               vvee
               may
               see
               :
               that
               by
               our
               Pastorall
               authoritie
               vvee
               ought
               to
               loose
               those
               ,
               vvhom
               vvee
               know
               that
               our
               Authour
               and
               Lord
               hath
               revived
               vvith
               his
               quickning
               grace
               .
            
             The
             same
             application
             also
             doe
             wee
             finde
             made
             ,
             not
             onely
             by
             n
             
               Peter
               Lombard
            
             ,
             and
             other
             of
             the
             Schoolemen
             ,
             but
             also
             by
             
               Iudocus
               Clichtoveus
            
             ,
             not
             long
             before
             the
             time
             of
             the
             Councell
             of
             Trent
             .
             
             o
             Lazarus
             (
             saith
             
               Clichtoveus
               )
               first
               of
               all
               came
               forth
               alive
               out
               of
               the
               sepulchre
               ,
               and
               then
               was
               commandement
               given
               by
               our
               Lord
               that
               hee
               should
               be
               loosed
               by
               the
               disciples
               and
               suffered
               to
               go
               his
               way
               :
               because
               the
               Lord
               doth
               first
               inwardly
               by
               himselfe
               quicken
               the
               sinner
               ,
               and
               afterwards
               absolveth
               him
               by
               the
               Priests
               ministerie
               .
               For
               no
               sinner
               is
               to
               be
               absolved
               ,
               before
               it
               appeareth
               that
               hee
               be
               amended
               by
               due
               repentance
               ,
               and
               bee
               quickned
               inwardly
               .
               But
               inwardly
               to
               quicken
               the
               sinner
               ,
               is
               the
               office
               of
               God
               alone
               ,
               who
               saith
               by
               the
               Prophet
               :
               I
               am
               he
               that
               blotteth
               out
               your
               iniquities
               .
            
          
           
             The
             truth
             therefore
             of
             the
             Priests
             absolution
             ,
             dependeth
             upon
             the
             truth
             and
             sinceritie
             of
             Gods
             quickning
             grace
             in
             the
             heart
             of
             the
             Penitent
             :
             which
             if
             it
             be
             wanting
             ,
             all
             the
             absolutions
             in
             the
             world
             will
             stand
             him
             in
             no
             stead
             .
             For
             example
             ,
             our
             Saviour
             saith
             :
             p
             
               If
               yee
               forgive
               men
               their
               trespasses
               ,
               your
               heavenly
               Father
               will
               also
               forgive
               you
               ;
               but
               ,
               if
               ye
               forgive
               not
               men
               their
               trespasses
               ,
               neyther
               will
               your
               Father
               forgive
               your
               trespasses
               .
            
             and
             in
             this
             respect
             (
             as
             is
             observed
             by
             Sedulius
             )
             q
             
               in
               other
               mens
               persons
               we
               are
               eyther
               absolved
               or
               bound
               :
            
             
               
                 —
                 r
                 graviusque
                 soluti
              
               
                 Nectimur
                 ,
                 alterius
                 si
                 solvere
                 vincla
                 negamus
                 .
              
            
             Suppose
             now
             ,
             that
             a
             man
             who
             cannot
             find
             in
             his
             heart
             to
             forgive
             the
             wrong
             done
             unto
             him
             by
             another
             ,
             is
             absolved
             here
             by
             the
             Priest
             from
             all
             his
             sinnes
             (
             according
             to
             the
             usuall
             forme
             of
             Absolution
             :
             )
             are
             wee
             to
             thinke
             that
             what
             is
             thus
             loosed
             upon
             earth
             ,
             shall
             be
             loosed
             in
             heaven
             ?
             and
             that
             Christ
             ,
             to
             make
             the
             Priests
             word
             true
             ,
             will
             make
             his
             owne
             false
             ?
             And
             what
             wee
             say
             of
             charitie
             toward
             man
             ,
             must
             much
             more
             be
             understood
             of
             the
             love
             of
             God
             and
             the
             love
             of
             righteousnesse
             :
             the
             
             defect
             whereof
             is
             not
             to
             be
             supplyed
             by
             the
             absolution
             of
             anie
             Priest.
             It
             hath
             beene
             alwayes
             observed
             for
             a
             speciall
             difference
             betwixt
             good
             and
             bad
             men
             ,
             that
             the
             one
             s
             hated
             sinne
             for
             the
             love
             of
             vertue
             ,
             the
             other
             onely
             for
             the
             feare
             of
             punishment
             .
             The
             like
             difference
             do
             our
             Adve●saries
             make
             betwixt
             Contrition
             and
             Attrition
             :
             t
             that
             the
             hatred
             of
             sinne
             ,
             in
             the
             one
             proceedeth
             from
             the
             love
             of
             God
             and
             of
             righteousnesse
             ;
             in
             the
             other
             ,
             from
             the
             feare
             of
             punishment
             .
             and
             yet
             teach
             for
             all
             this
             ,
             that
             u
             Attrition
             (
             which
             they
             confesse
             would
             not
             otherwise
             suffice
             to
             justifie
             a
             man
             )
             being
             ioyned
             with
             the
             Priests
             Absolution
             ,
             is
             sufficient
             for
             that
             purpose
             :
             he
             that
             was
             attrite
             being
             by
             vertue
             of
             this
             Absolution
             made
             contrite
             ,
             and
             iustified
             ,
             that
             is
             to
             say
             ,
             hee
             that
             was
             led
             onely
             by
             a
             servile
             feare
             ,
             and
             consequently
             was
             to
             be
             rancked
             among
             disordered
             and
             evill
             persons
             ,
             being
             by
             this
             meanes
             put
             in
             as
             good
             case
             for
             the
             matter
             of
             the
             forgivenesse
             of
             his
             sinnes
             ,
             as
             hee
             that
             loveth
             God
             sincerely
             .
             For
             they
             themselves
             doe
             graunt
             ,
             that
             x
             such
             as
             have
             this
             servile
             feare
             ,
             from
             whence
             Attrition
             issueth
             ,
             are
             to
             be
             accounted
             evill
             and
             disordered
             men
             ,
             by
             reason
             of
             their
             want
             of
             charitie
             :
             to
             which
             purpose
             also
             they
             alledge
             that
             saying
             of
             
               Gregory
               ,
               Recti
               diligunt
               te
               ,
               non
               recti
               adhuc
               timent
               te
               .
               Such
               as
               be
               righteous
               love
               thee
               ,
               such
               as
               be
               not
               right●ous
               as
               yet
               feare
               thee
               .
            
          
           
             But
             they
             have
             taken
             an
             order
             notwithstanding
             ,
             that
             
               non
               recti
            
             shall
             stand
             
               recti
               in
               curiâ
            
             with
             them
             :
             by
             assuming
             a
             strange
             authoritie
             unto
             themselves
             of
             iustifying
             the
             wicked
             (
             a
             thing
             ,
             we
             know
             ,
             that
             hath
             the
             curse
             of
             y
             God
             and
             z
             man
             threatned
             unto
             it
             )
             &
             making
             men
             friends
             with
             God
             ,
             that
             have
             not
             the
             love
             of
             God
             dwelling
             in
             them
             .
             For
             although
             we
             be
             taught
             by
             the
             word
             of
             God
             ,
             that
             a
             
               perfect
               love
               casteth
               out
               feare
            
             ;
             that
             wee
             
             b
             
               have
               not
               received
               the
               spirit
               of
               bondage
               to
               feare
               againe
               ,
               but
               the
               spirit
               of
               adoption
               whereby
               wee
               cry
               Abba
               ,
               father
            
             ;
             that
             mount
             Sinai
             (
             which
             c
             maketh
             those
             that
             come
             unto
             it
             to
             
               feare
               and
               quake
            
             )
             d
             engendreth
             to
             bondage
             ,
             and
             is
             to
             be
             cast
             out
             with
             her
             children
             ,
             from
             inheriting
             the
             promise
             ;
             &
             that
             e
             without
             love
             ,
             both
             we
             our selves
             are
             nothing
             ,
             and
             all
             that
             we
             have
             doth
             
               profit
               us
               nothing
            
             :
             yet
             these
             wonderfull
             men
             would
             have
             us
             beleeve
             ,
             that
             by
             their
             word
             alone
             they
             are
             able
             to
             make
             something
             of
             this
             nothing
             ;
             that
             feare
             without
             love
             shall
             make
             men
             capable
             of
             the
             benefite
             of
             their
             pardon
             ,
             as
             well
             as
             love
             without
             feare
             ;
             that
             whether
             men
             come
             by
             the
             way
             of
             mount
             Sinai
             or
             mount
             Sion
             ,
             whether
             they
             have
             Legall
             or
             Evangelicall
             repentance
             ,
             they
             have
             authoritie
             to
             absolve
             them
             from
             all
             their
             sinnes
             .
             as
             if
             it
             did
             lye
             in
             their
             power
             ,
             to
             confound
             Gods
             Testaments
             at
             their
             pleasure
             ,
             and
             to
             give
             unto
             a
             servile
             feare
             not
             the
             benefite
             of
             manumission
             only
             ,
             but
             the
             priviledge
             of
             adoption
             also
             ;
             by
             making
             the
             children
             of
             the
             bondwoman
             children
             of
             the
             promise
             ,
             and
             giving
             them
             a
             portion
             in
             that
             blessed
             inheritance
             together
             with
             the
             children
             of
             her
             that
             is
             free
             .
          
           
             f
             Repentance
             from
             dead
             workes
             ,
             is
             one
             of
             the
             foundations
             and
             principles
             of
             the
             doctrine
             of
             Christ.
             g
             
               Nothing
               maketh
               repentance
               certaine
               ,
               but
               the
               hatred
               of
               sinne
               ,
               and
               the
               love
               of
               God.
            
             and
             without
             true
             repentance
             all
             the
             Priests
             under
             heaven
             are
             not
             able
             to
             give
             us
             a
             discharge
             from
             our
             sinnes
             ,
             and
             deliver
             us
             from
             the
             wrath
             to
             come
             .
             h
             
               Except
               ye
               be
               converted
               ,
               ye
               shall
               not
               enter
               into
               the
               kingdome
               of
               heaven
               .
            
             i
             
               Except
               yee
               repent
               ,
               yee
               shall
               all
               perish
               :
            
             is
             the
             Lords
             saying
             in
             the
             new
             Testament
             .
             and
             in
             the
             old
             :
             k
             
               Repent
               ,
               and
               turne
               from
               all
               your
               transgressions
               :
               so
               iniquitie
               shall
               not
               be
               your
               ruine
               .
               Cast
               away
               from
               
               you
               all
               your
               transgressions
               ,
               whereby
               yee
               have
               transgressed
               ,
               and
               make
               you
               a
               new
               heart
               and
               a
               new
               spirit
               :
               for
               why
               will
               yee
               dye
               ,
               O
               house
               of
               Israel
               ?
            
             Now
             put
             case
             one
             commeth
             to
             his
             ghostly
             father
             ,
             with
             such
             sorrow
             of
             minde
             as
             the
             terrours
             of
             a
             guiltie
             conscience
             usually
             doe
             produce
             ,
             and
             with
             such
             a
             resolution
             to
             cast
             away
             his
             sins
             ,
             as
             a
             man
             hath
             in
             a
             storme
             to
             cast
             away
             his
             goods
             ,
             not
             because
             he
             doth
             not
             love
             them
             ,
             but
             because
             he
             feareth
             to
             loose
             his
             life
             if
             he
             part
             not
             with
             them
             :
             doth
             not
             he
             betray
             this
             mans
             soule
             ,
             who
             putteth
             into
             his
             head
             ,
             that
             such
             an
             extorted
             repentance
             as
             this
             ,
             which
             hath
             not
             one
             graine
             of
             love
             to
             season
             it
             withall
             ,
             wil
             qualifie
             him
             sufficiently
             for
             the
             receiving
             of
             an
             absolution
             ,
             by
             I
             know
             not
             what
             sacramentall
             facultie
             that
             the
             Priest
             is
             furnished
             withall
             to
             that
             purpose
             ?
             For
             all
             doe
             confesse
             with
             S.
             Augustin
             ,
             that
             l
             
               this
               feare
               which
               loveth
               not
               justice
               ,
               but
               dreadeth
               punishment
               ,
               is
               servile
               ,
               because
               it
               is
               carnall
               ,
               and
               therefore
               doth
               not
               crucifie
               the
               flesh
               .
               For
               the
               willingnesse
               to
               sinne
               liveth
               ,
               which
               then
               appeareth
               in
               the
               work
               ,
               when
               impunitie
               is
               hoped
               for
               :
               but
               when
               it
               is
               beleeved
               that
               punishment
               will
               follow
               ,
               it
               liveth
               closely
               ,
               yet
               it
               liveth
               .
               For
               it
               would
               wish
               rather
               ,
               that
               it
               were
               lawfull
               to
               doe
               that
               which
               the
               Law
               forbiddeth
               ,
               and
               is
               sorry
               that
               it
               is
               not
               lawfull
               :
               because
               it
               is
               not
               spiritually
               delighted
               with
               the
               good
               thereof
               ,
               but
               carnally
               feareth
               the
               evill
               vvhich
               it
               doth
               threaten
               .
            
             What
             man
             then
             ,
             doe
             we
             thinke
             ,
             will
             take
             the
             paynes
             to
             get
             him
             
               a
               new
               heart
               and
               a
               new
               spirit
               ,
            
             and
             undertake
             the
             toylsome
             worke
             of
             
               crucifying
               the
               flesh
            
             with
             the
             lustes
             thereof
             ;
             if
             without
             all
             this
             adoe
             ,
             the
             Priests
             absolution
             can
             make
             that
             other
             imperfect
             or
             rather
             equivocall
             contrition
             ,
             arising
             from
             a
             carnall
             and
             servile
             feare
             ,
             to
             
             be
             sufficient
             for
             the
             blotting
             out
             of
             all
             his
             sinnes
             ?
             Or
             are
             wee
             not
             rather
             to
             thinke
             that
             this
             
               sacramentall
               penance
            
             of
             the
             Papists
             is
             a
             device
             invented
             by
             the
             enemie
             to
             hoodwinke
             poore
             soules
             ,
             and
             to
             divert
             them
             from
             seeking
             that
             
               true
               repentance
            
             which
             is
             onely
             able
             to
             stand
             them
             in
             stead
             ?
             and
             that
             such
             as
             take
             upon
             them
             to
             helpe
             lame
             dogges
             over
             the
             stile
             after
             this
             maner
             ,
             by
             substituting
             
               quid
               pro
               quo
            
             ,
             attrition
             in
             stead
             of
             contrition
             ,
             servile
             feare
             in
             stead
             of
             filiall
             love
             ,
             carnall
             sorrow
             in
             stead
             of
             godly
             repentance
             ;
             are
             physicians
             of
             no
             value
             ,
             nay
             such
             as
             minister
             poyson
             unto
             men
             under
             colour
             of
             providing
             a
             soveraigne
             medicine
             for
             them
             ?
             Hee
             therefore
             that
             will
             have
             care
             of
             his
             soules
             health
             ,
             must
             consider
             ,
             that
             much
             resteth
             here
             in
             the
             good
             choyce
             of
             a
             skilfull
             physician
             ;
             but
             much
             more
             ,
             in
             the
             paines
             that
             must
             be
             taken
             by
             the
             patient
             himselfe
             .
             For
             that
             every
             one
             who
             beareth
             the
             name
             of
             a
             Priest
             ,
             is
             not
             fit
             to
             bee
             trusted
             with
             a
             matter
             of
             this
             moment
             ;
             their
             owne
             Decrees
             may
             give
             them
             faire
             warning
             ,
             where
             this
             admonition
             is
             m
             twise
             laid
             down
             ,
             out
             of
             the
             author
             that
             wrote
             of
             true
             and
             false
             repentance
             .
             n
             
               Hee
               who
               will
               confesse
               his
               sinnes
               ,
               that
               he
               may
               finde
               grace
               ,
               let
               him
               seeke
               for
               a
               Priest
               that
               knoweth
               how
               to
               binde
               and
               loose
               :
               least
               ,
               while
               he
               is
               negligent
               concerning
               himselfe
               ,
               he
               be
               neglected
               by
               him
               vvho
               mercifully
               admonisheth
               and
               desireth
               him
               ,
               that
               both
               fall
               not
               into
               the
               pit
               ,
               which
               the
               foole
               would
               not
               avoid
               .
            
             And
             when
             the
             skilfullest
             Priest
             that
             is
             ,
             hath
             done
             his
             best
             :
             S.
             Cyprian
             will
             tell
             them
             ,
             that
             o
             
               to
               him
               that
               repenteth
               ,
               to
               him
               that
               worketh
               ,
               to
               him
               that
               prayeth
               ,
               the
               Lord
               of
               his
               mercie
               can
               grant
               a
               pardon
               ;
               hee
               can
               make
               good
               that
               which
               for
               
               such
               men
               eyther
               the
               Martyrs
               shall
               request
               or
               the
               Priest
               shall
               doe
               .
            
          
           
             If
             we
             inquire
             ,
             who
             they
             were
             that
             first
             assumed
             unto
             themselves
             this
             exorbitant
             power
             of
             forgiving
             sins
             :
             we
             are
             like
             to
             finde
             them
             in
             the
             Tents
             of
             the
             ancient
             hereticks
             and
             schismaticks
             ;
             who
             p
             
               promised
               unto
               others
               libertie
               ,
               when
               they
               themselves
               were
               the
               servants
               of
               corruption
               .
            
             q
             How
             manie
             (
             saith
             S.
             
               Hierom
               )
               which
               have
               neyther
               bread
               nor
               apparell
               ,
               when
               they
               themselves
               are
               hungry
               and
               naked
               ,
               and
               neyther
               have
               spirituall
               meates
               ,
               nor
               preserve
               the
               coate
               of
               Christ
               intire
               ;
               yet
               promise
               unto
               others
               food
               and
               rayment
               ,
               and
               being
               full
               of
               wounds
               themselves
               bragge
               that
               they
               be
               physicians
               :
               and
               doe
               not
               observe
               that
               of
               Moses
               ,
            
             (
             Exod.
             4.13
             .
             )
             
               Provide
               another
               vvhom
               thou
               mayest
               send
               ;
               &
               that
               other
               commandement
            
             (
             Ecclesiastic
             .
             7.6
             .
             )
             
               Doe
               not
               seeke
               to
               be
               made
               a
               Iudge
               ,
               lest
               peradventure
               thou
               be
               not
               able
               to
               take
               away
               iniquitie
               .
               It
               is
               Iesus
               alone
               ,
               who
               healeth
               all
               sicknesses
               and
               infirmities
               :
               of
               vvhom
               it
               is
               written
               ,
            
             (
             Psalm
             .
             147.4
             .
             )
             
               He
               healeth
               the
               contrite
               in
               heart
               ,
               and
               bindeth
               up
               their
               soares
               .
            
             Thus
             farre
             S.
             Hierom.
             
          
           
             The
             Rhemists
             in
             their
             marginall
             note
             upon
             Luke
             7.49
             .
             tell
             us
             ,
             that
             
               as
               the
               Pharisees
               did
               alwayes
               carp
               Christ
               for
               remission
               of
               sinnes
               in
               earth
               ,
               so
               the
               Hereticks
               reprehend
               his
               Church
               that
               remitteth
               sinnes
               by
               his
               authoritie
               .
            
             But
             S.
             Augustin
             treating
             upon
             the
             selfe
             same
             place
             ,
             might
             have
             taught
             them
             ,
             that
             hereby
             the
             bewrayed
             themselves
             to
             be
             the
             off
             spring
             of
             Hereticks
             ,
             rather
             then
             children
             of
             the
             Church
             .
             For
             whereas
             our
             Saviour
             there
             had
             said
             unto
             the
             penitent
             woman
             ,
             
               Thy
               sinnes
               are
               forgiven
            
             ;
             and
             they
             that
             sate
             at
             meate
             with
             him
             began
             to
             say
             within
             themselves
             ,
             
               Who
               is
               this
               that
               forgiveth
               sinnes
               also
               ?
            
             S.
             Augustin
             first
             compareth
             their
             knowledge
             and
             the
             knowledge
             of
             the
             woman
             thus
             together
             .
             
             r
             
               Shee
               knew
               that
               hee
               could
               forgive
               sinnes
               ;
               but
               they
               knew
               that
               a
               man
               could
               not
               forgive
               sinnes
               .
               And
               wee
               are
               to
               beleeve
               that
               all
               ,
               that
               is
               ,
               both
               they
               which
               sat
               at
               table
               ,
               and
               the
               woman
               which
               came
               to
               our
               Lords
               feet
               ,
               they
               all
               knew
               that
               a
               man
               could
               not
               forgive
               sinnes
               .
               Seeing
               all
               therefore
               knew
               this
               ,
               shee
               who
               beleeved
               that
               hee
               could
               forgive
               sinnes
               ,
               understood
               him
               to
               be
               more
               then
               a
               man.
            
             and
             a
             little
             after
             :
             s
             
               That
               doe
               you
               know
               well
               ,
               that
               doe
               you
               hold
               well
            
             ;
             saith
             that
             learned
             Father
             .
             
               Hold
               ,
               that
               a
               man
               cannot
               forgive
               sinnes
               .
               Shee
               who
               beleeved
               that
               her
               sinnes
               were
               forgiven
               her
               by
               Christ
               ,
               beleeved
               that
               Christ
               was
               not
               only
               man
               ,
               but
               God
               also
               .
            
             Then
             doth
             hee
             proceede
             to
             compare
             the
             knowledge
             of
             the
             Iewes
             then
             with
             the
             opinion
             of
             the
             Heretickes
             in
             his
             dayes
             .
             Herein
             (
             saith
             t
             he
             )
             
               the
               Pharisee
               was
               better
               then
               these
               men
               :
               for
               when
               he
               did
               thinke
               that
               Christ
               was
               a
               man
               ,
               he
               did
               not
               beleeve
               that
               sinnes
               could
               be
               forgiven
               by
               a
               man.
               It
               appeared
               therefore
               that
               the
               Iewes
               had
               better
               understanding
               then
               the
               Hereticks
               .
               The
               Iewes
               said
               ;
               Who
               is
               this
               that
               forgiveth
               sinnes
               also
               ?
               Dare
               a
               man
               challenge
               this
               to
               himselfe
               ?
               What
               saith
               the
               Heretick
               on
               the
               other
               side
               ?
               I
               do
               forgive
               ,
               I
               doe
               cleanse
               ,
               I
               doe
               sanctifie
               .
               Let
               Christ
               answer
               him
               ,
               not
               I
               :
               O
               man
               ,
               when
               I
               was
               thought
               by
               the
               Iewes
               to
               bee
               a
               man
               ,
               I
               ascribed
               the
               forgivenesse
               of
               sinnes
               to
               faith
               .
               Not
               I
               ,
               but
               Christ
               doth
               answer
               thee
               .
               O
               Heretick
               ,
               Thou
               when
               thou
               art
               but
               a
               man
               sayest
               ;
               Come
               woman
               ,
               I
               doe
               make
               the
               safe
               .
               I
               when
               I
               was
               thought
               to
               be
               but
               a
               man
               said
               ;
               Goe
               woman
               ,
               thy
               faith
               hath
               made
               thee
               safe
               .
            
          
           
           
             The
             Hereticks
             at
             whom
             S.
             Augustin
             here
             aymeth
             ,
             were
             the
             Donatists
             :
             whom
             Optatus
             also
             before
             him
             did
             thus
             roundly
             take
             up
             for
             the
             same
             presumption
             .
             u
             
               Vnderstand
               at
               length
               ,
               that
               you
               are
               servants
               ,
               and
               not
               Lords
               .
               And
               if
               the
               Church
               be
               a
               vineyard
               ,
               and
               men
               be
               appointed
               to
               be
               dressers
               of
               it
               :
               why
               doe
               you
               rush
               into
               the
               dominion
               of
               the
               housholder
               ?
               Why
               doe
               you
               challenge
               unto
               your selves
               ,
               that
               which
               is
               Gods
               ?
            
             x
             
               Give
               leave
               unto
               God
               to
               performe
               the
               things
               that
               belong
               unto
               himselfe
               .
               For
               that
               gift
               cannot
               be
               given
               by
               man
               ,
               which
               is
               divine
               .
               If
               you
               think
               so
               ,
               you
               labour
               to
               frustrate
               the
               words
               of
               the
               Prophets
               ,
               &
               the
               promises
               of
               God
               ,
               by
               which
               it
               is
               proved
               that
               God
               washeth
            
             (
             away
             sinne
             ,
             )
             
               and
               not
               man.
            
             It
             is
             noted
             likewise
             by
             Theodoret
             ,
             of
             the
             Audian
             hereticks
             :
             that
             y
             
               they
               bragged
               they
               did
               forgive
               sinnes
               .
            
             The
             maner
             of
             Confession
             which
             he
             saith
             was
             used
             among
             them
             ,
             was
             not
             much
             unlike
             that
             which
             
               Alvarus
               Pelagius
            
             acknowledgeth
             to
             have
             beene
             the
             usuall
             practise
             of
             them
             that
             made
             greatest
             profession
             of
             religion
             and
             learning
             in
             his
             time
             .
             z
             
               For
               scarce
               at
               all
            
             (
             saith
             hee
             )
             
               or
               very
               seldome
               doth
               any
               of
               them
               confesse
               otherwise
               then
               in
               generall
               termes
               :
               scarce
               doe
               they
               ever
               specifie
               any
               grievous
               sinne
               .
               What
               they
               say
               one
               day
               ,
               that
               they
               say
               another
               ,
               as
               if
               every
               day
               they
               did
               offend
               alike
               .
            
             The
             maner
             of
             Absolution
             was
             the
             same
             with
             that
             ,
             which
             
               Theodoricus
               de
               Niem
            
             noteth
             to
             have
             beene
             practised
             by
             the
             pardoners
             sent
             abroad
             by
             Pope
             Boniface
             the
             ninth
             :
             who
             a
             
               released
               all
               sinnes
               to
               them
               that
               confessed
               ,
               without
               any
               penance
            
             (
             or
             
               repentance
               ;
               )
               affirming
               that
               
               they
               had
               for
               their
               warrant
               in
               so
               doing
               ,
               all
               that
               power
               which
               Christ
               gave
               unto
               Peter
               of
               binding
               and
               loosing
               upon
               earth
               .
            
             just
             as
             Theodoret
             reporteth
             the
             Audians
             were
             wont
             to
             doe
             :
             who
             presently
             b
             
               after
               confession
               graunted
               remission
               ;
               not
               prescribing
               a
               time
               for
               repentance
               ,
               as
               the
               lawes
               of
               the
               Church
               did
               require
               ,
               but
               giving
               pardon
               by
               authoritie
               .
            
          
           
             The
             lawes
             of
             the
             Church
             prescribed
             a
             certaine
             time
             unto
             Penitents
             ,
             c
             wherein
             they
             should
             give
             proofe
             of
             the
             soundnesse
             of
             their
             repentance
             :
             and
             gave
             order
             that
             afterwards
             they
             should
             be
             d
             forgiven
             and
             comforted
             ,
             lest
             they
             should
             be
             swallowed
             up
             with
             overmuch
             heavinesse
             .
             So
             that
             first
             their
             penance
             was
             injoyned
             unto
             them
             ,
             and
             thereby
             e
             they
             were
             held
             to
             be
             bound
             :
             after
             performance
             whereof
             they
             received
             their
             absolution
             ,
             by
             which
             they
             were
             loosed
             againe
             .
             But
             the
             Audian
             hereticks
             ,
             without
             anie
             such
             triall
             taken
             of
             their
             repentance
             ,
             did
             of
             their
             owne
             heads
             give
             them
             absolution
             presently
             upon
             their
             confession
             :
             as
             the
             Popish
             Priests
             use
             to
             doe
             now
             a
             dayes
             .
             Onely
             the
             Audians
             had
             one
             ridiculous
             ceremonie
             more
             then
             the
             Papists
             ;
             that
             having
             placed
             the
             Canonicall
             bookes
             of
             Scripture
             upon
             one
             side
             ,
             and
             certaine
             Apocryphall
             writings
             on
             the
             other
             ,
             they
             caused
             their
             followers
             to
             passe
             betwixt
             them
             ,
             and
             in
             their
             passing
             to
             make
             confession
             of
             their
             sinnes
             :
             as
             the
             Papists
             ,
             another
             idle
             practise
             more
             then
             they
             ;
             that
             after
             they
             have
             given
             absolution
             ,
             they
             injoyne
             penance
             to
             the
             partie
             absolved
             ,
             that
             is
             to
             say
             ,
             (
             as
             they
             of
             old
             would
             have
             interpreted
             it
             )
             they
             first
             loose
             him
             and
             presently
             after
             binde
             him
             .
             which
             howsoever
             they
             hold
             to
             be
             done
             in
             respect
             of
             the
             temporall
             punishment
             remayning
             due
             after
             the
             remission
             of
             the
             fault
             :
             yet
             it
             appeareth
             plainly
             ,
             that
             the
             penitentiall
             workes
             
             required
             in
             the
             ancient
             Church
             ,
             had
             reference
             to
             the
             fault
             it selfe
             ;
             and
             that
             no
             absolution
             was
             to
             be
             expected
             from
             the
             Minister
             for
             the
             one
             ,
             before
             all
             reckonings
             were
             ended
             for
             the
             other
             .
             Onely
             where
             the
             danger
             of
             death
             was
             imminent
             ,
             the
             case
             admitted
             some
             exception
             :
             reconci●iation
             being
             not
             denied
             indeed
             unto
             them
             that
             desired
             it
             at
             such
             a
             time
             ,
             yet
             so
             granted
             ,
             that
             it
             was
             left
             verie
             doubtfull
             ,
             whether
             it
             would
             stand
             the
             parties
             in
             anie
             great
             stead
             or
             no.
             f
             
               If
               any
               one
               being
               in
               the
               last
               extremitie
               of
               his
               sicknesse
               ,
            
             saith
             S.
             
               Augustin
               ,
               is
               willing
               to
               receive
               penance
               ,
               and
               ●oth
               receive
               it
               ,
               and
               is
               presently
               reconciled
               ,
               and
               departeth
               hence
               :
               I
               confesse
               unto
               you
               ,
               wee
               doe
               not
               denie
               him
               that
               which
               hee
               asketh
               ,
               but
               wee
               doe
               not
               presume
               that
               he
               goeth
               well
               from
               hence
               .
               I
               doe
               not
               presume
               ,
               I
               deceive
               you
               not
               ,
               I
               doe
               not
               presume
               .
            
             g
             
               Hee
               who
               putteth
               off
               his
               penance
               to
               the
               last
               ,
               and
               is
               reconciled
               ;
               whether
               hee
               goeth
               secure
               from
               hence
               ,
               I
               am
               not
               secure
               .
               Penance
               I
               can
               give
               him
               ,
               securitie
               I
               cannot
               give
               him
               .
            
             h
             
               Doe
               I
               say
               ,
               hee
               shall
               be
               damned
               ?
               I
               say
               not
               so
               .
               But
               doe
               I
               say
               also
               ,
               he
               shall
               be
               freed
               ?
               No.
               What
               doest
               thou
               then
               say
               unto
               mee
               ?
               I
               know
               not
               :
               I
               presume
               not
               ,
               I
               promise
               not
               ,
               I
               know
               not
               .
               Wilt
               thou
               free
               thy selfe
               of
               the
               doubt
               ?
               wilt
               thou
               escape
               that
               which
               is
               uncertaine
               ?
               Doe
               thy
               penance
               while
               thou
               art
               in
               health
               .
            
             i
             
               The
               penance
               which
               is
               asked
               for
               by
               the
               infirme
               man
               ,
               is
               infirme
               .
               The
               penance
               which
               is
               asked
               for
               onely
               by
               him
               that
               is
               a
               dying
               ,
               I
               feare
               lest
               it
               also
               dye
               .
            
          
           
             But
             with
             the
             matter
             of
             penance
             we
             have
             not
             here
             to
             deale
             :
             those
             formal
             absolutions
             and
             pardons
             of
             course
             ,
             immediately
             granted
             upon
             the
             hearing
             of
             mens
             confessions
             ,
             
             is
             that
             which
             wee
             charge
             the
             Romish
             Priests
             to
             have
             learned
             from
             the
             Audian
             hereticks
             .
             k
             
               Some
               require
               penance
               to
               this
               end
               ,
               that
               they
               might
               presently
               have
               the
               communion
               restored
               unto
               them
               :
               these
               men
               desire
               ,
               not
               so
               much
               to
               loose
               themselves
               ,
               as
               to
               binde
               the
               Priest
            
             ;
             saith
             S.
             Ambrose
             .
             If
             this
             be
             true
             ,
             that
             the
             Priest
             doth
             binde
             himselfe
             ,
             by
             his
             hastie
             and
             unadvised
             loosing
             of
             others
             :
             the
             case
             is
             like
             to
             go
             hard
             with
             our
             Popish
             Priests
             ,
             who
             ordinarily
             in
             bestowing
             their
             absolutions
             ,
             use
             to
             make
             more
             hast
             then
             good
             speed
             .
             Wherein
             ,
             with
             how
             little
             judgement
             they
             proceed
             ,
             who
             thus
             take
             upon
             them
             the
             place
             of
             Iudges
             in
             mens
             consciences
             ,
             may
             sufficiently
             appeare
             by
             this
             :
             that
             whereas
             the
             maine
             ground
             ,
             whereupon
             they
             would
             build
             the
             necessitie
             of
             Auricular
             confession
             ,
             and
             the
             particular
             enumeration
             of
             all
             knowne
             sinnes
             ,
             is
             pretended
             to
             be
             this
             ,
             that
             the
             ghostly
             Father
             having
             taken
             notice
             of
             the
             cause
             may
             judge
             righteous
             judgement
             ,
             and
             discerne
             who
             should
             be
             bound
             and
             who
             should
             be
             loosed
             ,
             the
             matter
             yet
             is
             so
             carried
             in
             this
             court
             of
             theirs
             ,
             that
             everie
             man
             commonly
             goeth
             away
             with
             his
             absolution
             ,
             and
             all
             sorts
             of
             people
             usually
             receive
             one
             and
             the
             selfe
             same
             iudgement
             .
             l
             
               If
               thou
               seperate
               the
               pretious
               from
               the
               vile
               ,
               thou
               shalt
               be
               as
               my
               mouth
               :
            
             saith
             the
             Lord.
             Whose
             mouth
             then
             may
             we
             hold
             them
             to
             be
             ,
             who
             seldome
             put
             anie
             difference
             betweene
             these
             ,
             and
             make
             it
             their
             ordinarie
             practise
             to
             pronounce
             the
             same
             sentence
             of
             absolution
             aswell
             upon
             the
             one
             as
             upon
             the
             other
             ?
          
           
             If
             we
             would
             know
             ,
             how
             late
             it
             was
             before
             this
             trade
             of
             pardoning
             mens
             sinnes
             after
             this
             maner
             was
             established
             in
             the
             Church
             of
             Rome
             :
             wee
             cannot
             discover
             this
             better
             ,
             then
             by
             tracing
             out
             the
             doctrine
             publickly
             taught
             in
             that
             Church
             touching
             this
             matter
             ,
             from
             the
             
             time
             of
             Satans
             loosing
             untill
             his
             binding
             againe
             by
             the
             restoring
             of
             the
             puritie
             of
             the
             Gospell
             in
             our
             dayes
             .
             And
             here
             
               Radulphus
               Ardens
            
             doth
             in
             the
             first
             place
             offer
             himselfe
             :
             who
             toward
             the
             beginning
             of
             that
             time
             preached
             this
             for
             sound
             divinitie
             .
             m
             
               The
               power
               of
               releasing
               sinnes
               ,
               belongeth
               to
               God
               alone
               .
               But
               the
               ministery
               (
               which
               improperly
               also
               is
               called
               a
               power
               )
               hee
               hath
               granted
               unto
               his
               substitutes
               ;
               who
               after
               their
               maner
               doe
               binde
               and
               absolve
               ,
               that
               is
               to
               say
               ,
               doe
               declare
               that
               men
               are
               bound
               or
               absolved
               .
               For
               God
               doth
               first
               inwardly
               absolve
               the
               sinner
               by
               compunction
               :
               and
               then
               the
               Priest
               outwardly
               by
               giving
               the
               sentence
               doth
               declare
               that
               he
               is
               absolved
               .
               Which
               is
               well
               signified
               by
               that
               of
               Lazarus
               :
               who
               first
               in
               the
               grave
               was
               raysed
               up
               by
               the
               Lord
               ,
               and
               afterward
               by
               the
               ministery
               of
               the
               disciples
               was
               loosed
               from
               the
               bands
               wherewith
               he
               was
               tyed
               .
            
             Then
             follow
             both
             the
             Anselmes
             ,
             ours
             of
             Canterbury
             and
             the
             other
             of
             Laon
             in
             France
             :
             who
             in
             their
             expositions
             upon
             the
             ninth
             of
             S.
             Matthew
             ,
             cleerely
             teach
             ,
             that
             none
             but
             God
             alone
             can
             forgive
             sinnes
             .
             Ivo
             Bishop
             of
             Chartres
             writeth
             ,
             that
             n
             
               by
               inward
               contrition
               the
               inward
               judge
               is
               satisfied
               ,
               and
               therefore
               without
               delay
               forgivenesse
               of
               the
               sinne
               is
               granted
               by
               him
               ,
               unto
               whom
               the
               inward
               conversion
               is
               manifest
               :
               but
               the
               Church
               ,
               because
               it
               knoweth
               not
               the
               hidden
               things
               of
               the
               heart
               ,
               doth
               not
               loose
               him
               that
               is
               bound
               ,
               although
               he
               be
               raysed
               up
               ,
               untill
               hee
               be
               brought
               out
               of
               the
               tombe
               ,
               that
               is
               to
               say
               ,
               purged
               by
               publick
               satisfaction
               .
            
             and
             if
             presently
             upon
             the
             inward
             conversion
             God
             be
             pleased
             to
             forgive
             the
             sinne
             :
             the
             absolution
             of
             the
             Priest
             which
             followeth
             ,
             cannot
             in
             anie
             sort
             
             properly
             be
             accounted
             a
             remission
             of
             that
             sinne
             ,
             but
             a
             further
             manifestation
             onely
             of
             the
             remission
             formerly
             granted
             by
             God
             himselfe
             .
          
           
             The
             Master
             of
             the
             Sentences
             after
             him
             ,
             having
             propounded
             the
             diverse
             opinions
             of
             the
             Doctors
             touching
             this
             point
             ,
             demandeth
             at
             last
             ,
             o
             
               In
               this
               so
               great
               varietie
               what
               is
               to
               be
               held
               ?
            
             and
             returneth
             for
             answer
             .
             
               Surely
               this
               we
               may
               say
               and
               thinke
               :
               that
               God
               alone
               doth
               forgive
               and
               retayne
               sinnes
               ,
               and
               yet
               hath
               given
               power
               of
               binding
               and
               loosing
               unto
               the
               Church
               ;
               but
               He
               bindeth
               and
               looseth
               one
               way
               ,
               and
               the
               Church
               another
               .
               For
               he
               only
               by
               himselfe
               forgiveth
               sinne
               ,
               who
               both
               cleanseth
               the
               soule
               from
               inward
               blot
               ,
               and
               looseth
               it
               from
               the
               debt
               of
               everlasting
               death
               .
               But
               this
               hath
               he
               not
               granted
               unto
               Priests
               :
               to
               whom
               notwithstanding
               he
               hath
               given
               the
               power
               of
               binding
               and
               loosing
               ,
               that
               is
               to
               say
               ,
               of
               declaring
               men
               to
               be
               bound
               or
               loosed
               .
               Wherupon
               the
               Lord
               did
               first
               by
               himselfe
               restore
               health
               unto
               the
               leper
               ,
               and
               then
               sent
               him
               unto
               the
               Priests
               ,
               by
               whose
               judgement
               he
               might
               be
               declared
               to
               be
               cleansed
               :
               so
               also
               he
               offered
               Lazarus
               to
               his
               disciples
               to
               be
               loosed
               ,
               having
               first
               quickned
               him
               .
            
             In
             like
             maner
             
               Hugo
               Cardinalis
            
             sheweth
             ,
             that
             it
             is
             p
             onely
             God
             that
             forgiveth
             sinnes
             :
             and
             that
             q
             
               the
               Priest
               cannot
               binde
               or
               loose
               the
               sinner
               ,
               with
               or
               from
               the
               bond
               of
               the
               fault
               and
               the
               punishment
               due
               thereunto
               ;
               but
               onely
               declare
               him
               to
               be
               bound
               or
               loosed
               .
               as
               the
               Leviticall
               Priest
               did
               not
               make
               nor
               cleanse
               the
               leper
               ,
               but
               onely
               declared
               him
               to
               be
               infected
               or
               cleane
               .
            
             And
             a
             great
             number
             of
             the
             
             Schoolemen
             afterward
             shewed
             themselves
             to
             be
             of
             the
             same
             judgement
             :
             that
             to
             pardon
             the
             fault
             and
             the
             eternall
             punishment
             due
             unto
             the
             same
             ,
             was
             the
             proper
             worke
             of
             God
             ;
             that
             the
             Priests
             absolution
             hath
             no
             reall
             operation
             that
             way
             ,
             but
             presupposeth
             the
             partie
             to
             be
             first
             justified
             and
             absolved
             by
             God.
             Of
             this
             minde
             were
             ,
             r
             
               Guilielmus
               Altissiodorensis
            
             ,
             s
             
               Alexander
               of
               Hales
            
             ,
             t
             Bonaventure
             ,
             u
             Ockam
             ,
             x
             
               Thomas
               de
               Argentinâ
            
             ,
             y
             
               Michael
               de
               Bononiâ
            
             ,
             z
             
               Gabriel
               Biel
            
             ,
             a
             
               Henricus
               de
               Huecta
            
             ,
             b
             
               Iohannes
               Major
            
             ,
             and
             others
             .
          
           
             To
             lay
             downe
             all
             their
             words
             at
             large
             would
             be
             too
             tedious
             .
             In
             generall
             ,
             Hadrian
             the
             sixth
             (
             one
             of
             their
             owne
             Popes
             )
             acknowledgeth
             ,
             that
             c
             
               the
               most
               appr●ved
               Divines
               were
               of
               this
               minde
               ,
               that
               the
               keyes
               of
               the
               Priesthood
               doe
               not
               extend
               themselves
               to
               the
               remission
               of
               the
               fault
               :
            
             and
             d
             Major
             affirmeth
             ,
             that
             this
             is
             
               the
               common
               Tenet
               of
               the
               Doctors
               .
            
             So
             likewise
             is
             it
             avouched
             by
             
               Gabriel
               Biel
            
             ,
             that
             e
             
               the
               old
               Doctors
               commonly
            
             follow
             the
             opinion
             of
             the
             Master
             of
             the
             Sentences
             ;
             that
             Priests
             do
             forgive
             or
             retaine
             sinnes
             ,
             while
             they
             iudge
             and
             declare
             that
             they
             are
             forgiven
             by
             God
             or
             retained
             .
             But
             all
             this
             notwithstanding
             ,
             Suarez
             is
             bold
             to
             tell
             us
             ,
             that
             f
             
               this
               opinion
               of
               the
               Master
               is
               false
               ,
               and
               now
               at
               this
               time
               erroneous
               .
            
             It
             was
             not
             held
             so
             the
             other
             day
             ,
             when
             Ferus
             preached
             at
             Mentz
             ,
             that
             g
             
               man
               did
               not
               properly
               remit
               sinne
               ,
               but
               did
               declare
               and
               certifie
               that
               it
               was
               remitted
               by
               God.
               so
               that
               the
               Absolution
               received
               from
               man
               ,
               is
               nothing
               else
               
               then
               if
               he
               should
               say
               :
               Behold
               my
               sonne
               ,
               I
               certifie
               thee
               that
               thy
               sinnes
               are
               forgiven
               thee
               ,
               I
               pronounce
               unto
               thee
               that
               thou
               hast
               God
               favourable
               unto
               thee
               ;
               and
               vvhatsoever
               Christ
               in
               Baptisme
               and
               in
               his
               Gospell
               hath
               promised
               unto
               us
               ,
               he
               doth
               now
               declare
               and
               promise
               unto
               thee
               by
               me
               .
               Of
               this
               shalt
               thou
               have
               me
               to
               be
               a
               witnesse
               :
               goe
               in
               peace
               ,
               and
               in
               quiet
               of
               conscience
               .
            
             But
             
               jam
               hoc
               tempore
            
             the
             case
             is
             altered
             :
             these
             things
             must
             be
             purged
             out
             of
             h
             Ferus
             as
             erroneous
             ;
             the
             opinion
             of
             
               the
               old
               Doctors
            
             must
             give
             place
             to
             the
             sentence
             of
             the
             
               new
               Fathers
               of
               Trent
            
             .
             And
             so
             we
             are
             come
             at
             length
             to
             the
             end
             of
             this
             long
             question
             :
             in
             the
             handling
             whereof
             I
             have
             spent
             more
             time
             ,
             th●
             〈◊〉
             ani●
             of
             th●
             r●st
             ,
             by
             reason
             our
             Priests
             doe
             make
             this
             facultie
             of
             pardoning
             mens
             sinnes
             to
             be
             one
             of
             the
             most
             principall
             parts
             of
             their
             occupation
             ,
             and
             the
             particular
             discoverie
             thereof
             is
             not
             ordinarily
             by
             the
             writers
             of
             our
             side
             so
             much
             insisted
             upon
             .
             The
             performance
             therefore
             of
             my
             promise
             of
             brevitie
             ,
             is
             to
             be
             expected
             in
             the
             briefer
             treating
             upon
             those
             articles
             that
             remaine
             :
             the
             fift
             whereof
             we
             are
             now
             to
             take
             into
             our
             consideration
             ,
             which
             is
          
        
         
           
             OF
             PVRGATORIE
             .
          
           
             FOr
             extinguishing
             the
             imaginarie
             flames
             of
             Popish
             Purgatory
             ,
             wee
             need
             not
             goe
             farre
             to
             fetch
             water
             :
             seeing
             the
             whole
             current
             of
             Gods
             word
             runneth
             mainly
             upon
             this
             ;
             that
             a
             
               the
               blood
               of
               Iesus
               Christ
               cleanseth
               us
               from
               all
               sinne
            
             ;
             that
             all
             Gods
             children
             b
             
               dye
               in
               Christ
            
             ,
             and
             that
             such
             as
             c
             
               dye
               in
               him
               ,
               doe
               rest
               from
               their
               labours
            
             ;
             that
             ,
             as
             they
             be
             d
             
               absent
               from
               the
               Lord
               while
               they
               are
               in
               the
               bodie
               ,
            
             so
             when
             they
             be
             
               absent
               from
               the
               bodie
               they
               are
               present
               with
               the
               Lord
            
             ;
             and
             in
             a
             word
             ,
             that
             they
             e
             
               come
               
               not
               into
               judgement
               ,
               but
               passe
               from
               death
               unto
               life
               .
            
             And
             if
             wee
             need
             the
             assistance
             of
             the
             ancient
             Fathers
             in
             this
             businesse
             :
             behold
             they
             be
             here
             readie
             ,
             with
             full
             buckets
             in
             their
             hands
             .
          
           
             Tertullian
             ,
             to
             begin
             withall
             ,
             f
             counteth
             it
             iniurious
             unto
             Christ
             ,
             to
             hold
             that
             such
             as
             be
             called
             from
             hence
             by
             him
             are
             in
             a
             state
             that
             should
             be
             pittied
             .
             whereas
             they
             have
             obtayned
             their
             desire
             of
             being
             with
             Christ
             :
             according
             to
             that
             of
             the
             Apostle
             ,
             Philip.
             1.23
             .
             
               I
               desire
               to
               depart
               ,
               and
               to
               be
               with
               Chrest
               .
            
             What
             pitie
             was
             it
             ,
             that
             the
             poore
             soules
             in
             Purgatorie
             should
             finde
             no
             〈◊〉
             in
             those
             dayes
             to
             informe
             men
             better
             of
             their
             ruefull
             condition
             ;
             nor
             no
             Secretarie
             to
             draw
             up
             such
             another
             supplication
             for
             them
             as
             this
             ,
             which
             of
             late
             years
             Sir
             
               Thomas
               Moore
            
             presented
             in
             their
             name
             ,
             g
             
               To
               all
               good
               Christen
               people
               .
               In
               most
               piteous
               wise
               continually
               calleth
               and
               cryeth
               upon
               your
               devoute
               charitie
               and
               most
               tender
               pitie
               ,
               for
               helpe
               ,
               comfort
               and
               reliefe
               ,
               your
               late
               acquaintance
               ,
               kindred
               ,
               spouses
               ,
               companions
               ,
               playfellowes
               ,
               and
               friends
               ,
               and
               now
               your
               humble
               and
               unacquainted
               and
               halfe
               forgotten
               suppliants
               ,
               poore
               prisoners
               of
               God
               ,
               the
               sely
               soules
               in
               Purgatorie
               ,
               here
               abiding
               and
               enduring
               the
               grievous
               paynes
               and
               hote
               clensing
               fire
               ,
            
             &c.
             
             If
             S.
             Cyprian
             had
             understood
             but
             halfe
             thus
             much
             :
             doubtlesse
             he
             would
             have
             strucken
             out
             the
             best
             part
             of
             that
             famous
             treatise
             which
             hee
             wrote
             of
             Mortalitie
             (
             to
             comfort
             men
             against
             death
             ,
             in
             the
             time
             of
             a
             great
             plague
             )
             especially
             such
             passages
             as
             these
             are
             ,
             which
             by
             no
             meanes
             can
             be
             reconciled
             with
             Purgatorie
             .
          
           
             h
             
               It
               is
               for
               him
               to
               feare
               death
               ,
               that
               is
               not
               willing
               to
               goe
               
               unto
               Christ
               :
               it
               is
               for
               him
               to
               bee
               unwilling
               to
               goe
               unto
               Christ
               ,
               who
               doth
               not
               beleeve
               that
               hee
               beginneth
               to
               raigne
               with
               Christ.
               For
               it
               is
               written
               ,
               that
               the
               just
               doth
               live
               by
               faith
               .
               If
               thou
               be
               just
               and
               livest
               by
               faith
               ,
               if
               thou
               dost
               truly
               beleeve
               in
               God
               ;
               why
               ,
               being
               to
               be
               with
               Christ
               ,
               and
               being
               secure
               of
               the
               Lords
               promise
               ,
               doest
               not
               thou
               embrace
               the
               message
               whereby
               thou
               art
               called
               unto
               Christ
               ,
               and
               rejoycest
               that
               thou
               shalt
               be
               ridd
               of
               the
               Divell
               ?
               Simeon
            
             said
             ;
             
               Lord
               ,
               now
               lettest
               thou
               thy
               servant
               depart
               in
               peace
               ,
               according
               to
               thy
               word
               :
               for
               mine
               eyes
               have
               seene
               thy
               salvation
               .
            
             i
             proving
             thereby
             ,
             
               and
               witnessing
               that
               the
               servants
               of
               God
               then
               have
               peace
               ,
               then
               injoy
               free
               and
               quiet
               rest
               ;
               when
               being
               drawen
               from
               these
               stormes
               of
               the
               world
               ,
               vvee
               arrive
               at
               the
               haven
               of
               our
               everlasting
               habitation
               and
               securitie
               ,
               vvhen
               this
               death
               being
               ended
               wee
               enter
               into
               immortalitie
               .
            
             k
             
               The
               righteous
               are
               called
               to
               a
               refreshing
               ,
               the
               unrighteous
               are
               haled
               to
               torment
               :
               safety
               is
               quickly
               granted
               to
               the
               faithfull
               ,
               and
               punishment
               to
               the
               unfaithfull
               .
            
             l
             
               Wee
               are
               not
               to
               put
               on
               black
               mourning
               garments
               here
               ,
               when
               our
               friends
               there
               have
               put
               on
               white
               .
            
             m
             
               This
               is
               not
               a
               going
               out
               ,
               but
               a
               passage
               ,
               and
               ,
               this
               temporall
               journey
               being
               finished
               ,
               a
               going
               over
               to
               eternitie
               .
            
             n
             
               Let
               us
            
             therefore
             
               embrace
               the
               day
               that
               bringeth
               every
               one
               to
               his
               owne
               house
               ;
               which
               having
               taken
               us
               away
               from
               hence
               ,
               and
               loosed
               us
               from
               the
               snares
               of
               this
               world
               ,
               returneth
               us
               to
               Paradise
               and
               to
               the
               kingdome
               of
               heaven
               .
            
          
           
             The
             same
             holy
             Father
             in
             his
             Apologie
             which
             hee
             wrote
             for
             Christians
             unto
             Demetrian
             the
             proconsul
             of
             Africk
             ,
             affirmeth
             in
             like
             maner
             ;
             that
             o
             
               the
               end
               of
               this
               
               temporall
               life
               being
               accomplished
               ,
               we
               are
               divided
               into
               the
               habitations
               of
               everlasting
               eyther
               death
               or
               immortalitie
               .
            
             p
             
               When
               we
               are
               once
               departed
               from
               hence
               ,
               there
               is
               now
               no
               farther
               place
               for
               repentance
               ,
               neyther
               any
               effect
               of
               satisfaction
               .
               here
               life
               is
               eyther
               lost
               or
               obtayned
               .
            
             But
             if
             q
             thou
             (
             saith
             he
             )
             
               even
               at
               the
               very
               end
               and
               setting
               of
               thy
               temporall
               life
               ,
               dost
               pray
               for
               thy
               sinnes
               ,
               and
               call
               upon
               the
               onely
               true
               God
               with
               confession
               and
               faith
               :
               pardon
               is
               given
               to
               thee
               confessing
               ,
               and
               saving
               forgivenesse
               is
               granted
               by
               the
               divine
               piety
               to
               thee
               beleeving
               ;
               and
               at
               thy
               very
               death
               thou
               hast
               a
               passage
               unto
               immortalitie
               .
               This
               grace
               doth
               Christ
               impart
               ,
               this
               gift
               of
               his
               mercy
               doth
               he
               bestow
               ;
               by
               subduing
               death
               with
               the
               triumph
               of
               his
               crosse
               ,
               by
               redeeming
               the
               beleever
               with
               the
               price
               of
               his
               blood
               ,
               by
               reconciling
               man
               unto
               God
               the
               Father
               ,
               by
               quickening
               him
               that
               is
               mortall
               with
               heavenly
               regeneration
               .
            
          
           
             Where
             Salomon
             sayeth
             ,
             Ecclesiast
             .
             12.5
             .
             that
             
               man
               goeth
               to
               his
               everlasting
               house
               ,
               and
               the
               mourners
               goe
               about
               in
               the
               street
               :
            
             S.
             Gregory
             of
             Neocaesarea
             maketh
             this
             paraphrase
             upon
             those
             words
             ;
             r
             
               The
               good
               man
               shall
               goe
               rejoycing
               unto
               his
               everlasting
               house
               ,
               but
               the
               wicked
               shall
               fill
               all
               with
               lamentations
               .
            
             Therefore
             did
             the
             Fathers
             teach
             ,
             that
             men
             should
             s
             rejoyce
             at
             their
             death
             :
             and
             the
             ancient
             Christians
             framed
             their
             practise
             accordingly
             ;
             t
             
               not
               celebrating
               the
               day
               of
               their
               nativitie
               ,
            
             which
             they
             accounted
             to
             be
             
               the
               entry
               of
               sorrowes
               and
               temptations
               ,
            
             but
             
               celebrating
               the
               day
               of
               death
               ,
               as
               being
               the
               putting
               away
               of
               
               all
               sorrowes
               ,
               and
               the
               escaping
               of
               all
               temptations
               .
            
             And
             so
             being
             filled
             with
             u
             
               a
               divine
               rejoycing
               they
               came
               to
               the
               extremitie
               of
               death
               as
               vnto
               the
               end
               of
               their
               holy
               combates
               :
            
             x
             where
             they
             did
             
               more
               clearely
               behold
               the
               way
               that
               ledd
               unto
               their
               immortalitie
               ,
               as
               being
               now
               made
               neerer
               ;
               and
               did
               therefore
               prayse
               the
               gifts
               of
               God
               ,
               and
               were
               replenished
               with
               divine
               joy
               ,
               as
               now
               not
               fearing
               any
               change
               to
               worse
               ,
               but
               knowing
               well
               that
               the
               good
               things
               which
               they
               possessed
               shall
               be
               firmely
               and
               everlastingly
               enjoyed
               by
               them
               .
            
          
           
             The
             author
             of
             the
             Questions
             and
             Answeres
             attributed
             to
             
               Iustin
               Martyr
            
             ,
             writeth
             thus
             of
             this
             matter
             .
             y
             
               After
               the
               departure
               of
               the
               soule
               out
               of
               the
               body
               ,
               there
               is
               presently
               made
               a
               distinction
               betwixt
               the
               just
               and
               the
               unjust
               .
               For
               they
               are
               brought
               by
               the
               Angels
               to
               places
               fit
               for
               them
               :
               the
               soules
               of
               the
               righteous
               to
               Paradise
               ,
               vvhere
               they
               have
               the
               commerce
               and
               sight
               of
               Angels
               and
               Archangels
               ,
               &c.
               the
               soules
               of
               the
               unjust
               to
               the
               places
               in
               hell
               .
            
             That
             z
             
               is
               not
               death
            
             (
             saith
             Athanasius
             )
             that
             befalleth
             
               the
               righteous
               ,
               but
               a
               translation
               :
               for
               they
               are
               translated
               out
               of
               this
               world
               into
               everlasting
               rest
               :
               and
               as
               a
               man
               would
               goe
               out
               of
               a
               prison
               ,
               so
               doe
               the
               Saints
               goe
               out
               of
               this
               troublesome
               life
               unto
               those
               good
               things
               that
               are
               prepared
               for
               them
               .
            
             S.
             Hilary
             out
             of
             that
             which
             is
             related
             in
             the
             Gospell
             of
             the
             
               rich
               man
            
             and
             Lazarus
             observeth
             ;
             that
             a
             as
             soone
             as
             this
             life
             is
             ended
             ,
             everie
             one
             without
             delay
             is
             sent
             over
             either
             to
             Abrahams
             bosome
             ,
             or
             to
             the
             place
             of
             torment
             ,
             
             and
             in
             that
             state
             reserved
             untill
             the
             day
             of
             judgement
             .
             S.
             Ambrose
             in
             his
             booke
             
               of
               the
               good
               of
               Death
            
             ,
             teacheth
             us
             ,
             that
             death
             b
             
               is
               a
               certaine
               haven
               to
               them
               ,
               who
               being
               tossed
               in
               the
               great
               Sea
               of
               this
               life
               ,
               desire
               a
               rode
               of
               safe
               quietnesse
               :
            
             that
             
               it
               maketh
               not
               a
               mans
               state
               worse
               ,
               but
               such
               as
               in
               findeth
               in
               every
               one
               ,
               such
               it
               reserveth
               unto
               the
               future
               judgement
               ,
               and
               refresheth
               with
               rest
               .
            
             that
             thereby
             c
             
               a
               passage
               is
               made
               from
               corruption
               to
               incorruption
               ,
               from
               mortalitie
               to
               immortalitie
               ,
               from
               trouble
               to
               tranquillity
               .
            
             Therefore
             he
             saith
             ,
             that
             where
             d
             
               fooles
               doe
               feare
               death
               as
               the
               chiefe
               of
               evills
               ,
               wise
               men
               do
               desire
               it
               ,
               as
               a
               rest
               after
               labours
               and
               an
               end
               of
               their
               evills
               .
            
             and
             upon
             these
             grounds
             exhorteth
             us
             ,
             that
             e
             
               when
               that
               day
               commeth
               ,
               wee
               should
               goe
               without
               feare
               to
               Iesus
               our
               redeemer
               ,
               without
               feare
               to
               the
               Councell
               of
               the
               Patriarches
               ,
               without
               feare
               to
               Abraham
               our
               father
               ;
               that
               without
               feare
               wee
               should
               addresse
               our selves
               unto
               that
               assembly
               of
               Saints
               ,
               and
               congregation
               of
               the
               righteous
               .
               forasmuch
               as
               we
               shall
               goe
               to
               our
               fathers
               ,
               we
               shall
               goe
               to
               those
               schoolemasters
               of
               our
               faith
               ;
               that
               albeit
               our
               workes
               fayle
               us
               ,
               yet
               faith
               may
               succour
               us
               ,
               and
               our
               title
               of
               inheritance
               defend
               us
               .
            
          
           
             Macarius
             ,
             writing
             of
             the
             double
             state
             of
             those
             that
             depart
             out
             of
             this
             life
             ,
             affirmeth
             that
             when
             the
             soule
             goeth
             out
             of
             the
             bodie
             ;
             if
             it
             be
             guiltie
             of
             sinne
             ,
             the
             Divell
             carrieth
             it
             away
             with
             him
             unto
             his
             place
             :
             but
             when
             the
             holy
             servants
             of
             God
             f
             
               remove
               out
               of
               their
               bodie
               ,
               the
               quyers
               of
               Angells
               receive
               their
               soules
               unto
               their
               
               owne
               side
               ,
               unto
               the
               pure
               world
               ,
               and
               so
               bring
               them
               unto
               the
               Lord.
            
             and
             in
             another
             place
             ,
             moving
             the
             question
             concerning
             such
             as
             depart
             out
             of
             this
             world
             sustayning
             two
             persons
             in
             their
             soule
             ,
             to
             wit
             ,
             of
             sinne
             and
             of
             grace
             ;
             whither
             they
             shall
             go
             that
             are
             thus
             held
             by
             two
             parts
             ?
             hee
             maketh
             answere
             ,
             that
             thither
             they
             shall
             goe
             ,
             where
             they
             have
             their
             minde
             and
             affection
             setled
             .
             For
             g
             
               the
               Lord
            
             (
             saith
             hee
             )
             
               beholding
               thy
               minde
               ,
               that
               thou
               fightest
               ,
               and
               lovest
               him
               with
               thy
               whole
               soule
               ,
               separateth
               death
               from
               thy
               soule
               in
               one
               houre
               ,
               (
               for
               this
               is
               not
               hard
               for
               him
               to
               doe
               )
               and
               taketh
               thee
               into
               his
               owne
               bosome
               ,
               and
               unto
               light
               .
               For
               he
               plucketh
               thee
               away
               in
               the
               minute
               of
               an
               houre
               from
               the
               mouth
               of
               darkenesse
               ,
               and
               presently
               translateth
               thee
               into
               his
               owne
               kingdome
               .
               For
               God
               can
               easily
               doe
               all
               these
               things
               in
               the
               minute
               of
               an
               houre
               ;
               this
               provided
               only
               ,
               that
               thou
               bearest
               love
               unto
               him
               .
            
             then
             which
             ,
             what
             can
             be
             more
             direct
             against
             the
             dreame
             of
             Popish
             Purgatorie
             ?
             h
             
               This
               present
               world
               is
               the
               time
               of
               repentance
               ,
               the
               other
               of
               retribution
               :
               this
               of
               working
               ,
               that
               of
               rewarding
               :
               this
               of
               patient
               suffering
               ,
               that
               of
               receiving
               comfort
               :
            
             saith
             S.
             Basil.
             
          
           
             
               Gregory
               Nazianzen
            
             ,
             in
             his
             funerall
             orations
             ,
             hath
             manie
             sayings
             to
             the
             same
             purpose
             :
             being
             so
             farre
             from
             thinking
             of
             anie
             Purgatorie
             paynes
             prepared
             for
             men
             in
             the
             other
             world
             ,
             that
             hee
             plainely
             denieth
             ,
             that
             i
             after
             the
             night
             of
             this
             present
             life
             
               there
               is
               any
               purging
            
             to
             be
             expected
             .
             and
             therefore
             hee
             telleth
             us
             ,
             k
             
               that
               it
               is
               better
               to
               be
               corrected
               and
               purged
               now
               ,
               than
               to
               be
               sent
               unto
               
               the
               torment
               there
               ,
               where
               the
               time
               of
               punishing
               is
               ,
               and
               not
               of
               purging
               .
            
             S.
             Hierome
             ,
             comforteth
             Paula
             for
             the
             death
             of
             her
             daughter
             Blaesilla
             ,
             in
             this
             mater
             .
             l
             
               Let
               the
               dead
               be
               lamented
               ;
               but
               such
               a
               one
               ,
               vvhom
               Gehenna
               doth
               receive
               ,
               whom
               Hell
               doth
               devoure
               ,
               for
               whose
               paine
               the
               everlasting
               fire
               doth
               burne
               .
               Let
               us
               ,
               whose
               departure
               a
               troupe
               of
               Angells
               doth
               accompanie
               ,
               vvhom
               Christ
               commeth
               forth
               to
               meete
               ,
               be
               more
               grieved
               ,
               if
               we
               doe
               longer
               dwell
               in
               this
               tabernacle
               of
               death
               .
               Because
               ,
               as
               long
               as
               wee
               remaine
               here
               ,
               vvee
               are
               pilgrims
               from
               God.
               
            
          
           
             By
             all
             that
             hath
             beene
             said
             ,
             the
             indifferent
             Reader
             may
             easily
             discerne
             ,
             what
             may
             be
             thought
             of
             the
             craking
             Cardinall
             ,
             who
             would
             face
             us
             downe
             ,
             that
             m
             
               all
               the
               ancients
               ,
               both
               Greek
               and
               Latine
               ,
               from
               the
               very
               time
               of
               the
               Apostles
               ,
               did
               constantly
               teach
               that
               there
               was
               a
               Purgatory
               .
            
             whereas
             his
             owne
             partners
             could
             tell
             him
             in
             his
             eare
             ,
             that
             n
             
               in
               the
               ancient
               writers
               there
               is
               almost
               no
               mention
               of
               Purgatory
               ,
               especially
               in
               the
               Greek
               writers
               ;
               and
               therefore
               that
               by
               the
               Grecians
               it
               is
               not
               beleeved
               untill
               this
               day
               .
            
             He
             alledgeth
             indeed
             a
             number
             of
             authorities
             to
             bleare
             m●ns
             eyes
             withall
             :
             which
             being
             narrowly
             looked
             into
             ,
             will
             be
             found
             eyther
             to
             be
             counterfeit
             stuffe
             ,
             or
             to
             make
             nothing
             at
             all
             to
             the
             purpose
             ;
             as
             belonging
             eyther
             to
             the
             point
             of
             
               praying
               for
               the
               dead
            
             onely
             ,
             (
             which
             in
             those
             ancient
             times
             had
             no
             relation
             to
             Purgatory
             ;
             as
             in
             the
             handling
             of
             the
             next
             article
             wee
             shall
             see
             )
             or
             unto
             the
             fire
             of
             affliction
             in
             this
             life
             ,
             or
             to
             the
             fire
             that
             shall
             burne
             the
             world
             at
             the
             last
             day
             ,
             or
             to
             the
             fire
             prepared
             for
             the
             Divell
             and
             his
             Angells
             ,
             or
             to
             some
             other
             fire
             then
             that
             which
             hee
             intended
             to
             kindle
             thereby
             .
             This
             benefite
             onely
             have
             wee
             here
             gotten
             by
             his
             labours
             :
             that
             hee
             hath
             saved
             us
             the
             paynes
             of
             seeking
             farre
             for
             the
             forge
             ,
             from
             whence
             the
             first
             sparkles
             of
             
             that
             purging
             fire
             of
             his
             brake
             forth
             .
             For
             the
             ancientest
             memoriall
             that
             he
             bringeth
             thereof
             ,
             (
             the
             places
             which
             he
             hath
             abused
             out
             of
             the
             Canonical
             and
             Apocryphal
             scriptures
             onely
             excepted
             )
             o
             is
             out
             of
             Plato
             in
             his
             Gorgias
             and
             
               Phaedo
               ,
               Cicero
            
             in
             the
             end
             of
             his
             fiction
             of
             
               the
               dreame
               of
               Scipio
            
             ,
             and
             Virgil
             in
             the
             sixth
             booke
             of
             his
             Aeneids
             :
             and
             next
             after
             the
             Apostles
             times
             ,
             p
             out
             of
             Tertullian
             in
             the
             seventeenth
             chapter
             of
             his
             booke
             
               de
               Animâ
            
             ,
             and
             Origen
             in
             diverse
             places
             .
             Onely
             hee
             must
             give
             us
             leave
             to
             put
             him
             in
             minde
             ,
             with
             what
             spirit
             Tertullian
             was
             ledd
             ,
             when
             hee
             wrote
             that
             book
             
               de
               Animâ
            
             :
             and
             with
             what
             authoritie
             hee
             strengtheneth
             that
             conceipt
             of
             mens
             paying
             in
             hell
             for
             their
             small
             faults
             before
             the
             resurrection
             ,
             namely
             of
             q
             the
             Paraclete
             ;
             by
             whom
             if
             hee
             meane
             Montanus
             the
             arch
             -
             hereticke
             (
             as
             there
             is
             small
             cause
             to
             doubt
             that
             he
             doth
             )
             we
             need
             not
             much
             envy
             the
             Cardinal
             ,
             for
             raising
             up
             so
             worshipfull
             a
             patron
             of
             his
             Purgatory
             .
          
           
             But
             if
             Montanus
             come
             short
             in
             his
             testimonie
             ,
             Origen
             I
             am
             sure
             payes
             it
             home
             with
             full
             measure
             ,
             not
             pressed
             down
             only
             and
             shaken
             together
             ,
             but
             also
             running
             over
             .
             For
             he
             was
             one
             of
             those
             (
             as
             the
             r
             Cardinall
             knoweth
             full
             well
             )
             
               who
               approved
               of
               Purgatory
               so
               much
               ,
               that
               he
               acknowledged
               no
               other
               paines
               after
               this
               life
               but
               purgatory
               penalties
            
             onely
             :
             and
             therefore
             in
             his
             iudgement
             Hell
             and
             Purgatorie
             being
             the
             selfe
             same
             thing
             ,
             such
             as
             blindely
             follow
             the
             Cardinall
             may
             do
             well
             to
             look
             ,
             that
             they
             stumble
             not
             upon
             Hell
             ,
             while
             they
             seeke
             for
             Purgatorie
             .
             The
             Grecians
             professe
             ,
             s
             that
             they
             are
             afrayde
             to
             tell
             their
             people
             of
             anie
             temporary
             fire
             after
             this
             life
             ;
             
             lest
             it
             should
             breed
             in
             them
             a
             spice
             of
             Origens
             disease
             ,
             and
             put
             out
             of
             their
             memorie
             the
             thought
             of
             eternall
             punishment
             ,
             and
             by
             this
             meanes
             occasioning
             them
             to
             be
             more
             carelesse
             of
             their
             conversation
             ,
             make
             them
             indeed
             fit
             fuell
             for
             those
             everlasting
             flames
             .
             Which
             feare
             of
             theirs
             ,
             wee
             may
             perceive
             not
             to
             have
             beene
             altogether
             causelesse
             ;
             when
             the
             Purgatorie
             of
             Origen
             resembleth
             the
             Purgatorie
             of
             the
             Pope
             so
             neerely
             ,
             that
             the
             wisest
             of
             his
             Cardinalls
             is
             so
             readie
             to
             mistake
             the
             one
             for
             the
             other
             .
             And
             ,
             to
             speake
             the
             truth
             ,
             the
             one
             is
             but
             an
             unhappie
             sprigge
             cut
             off
             from
             the
             rotten
             trunck
             of
             the
             other
             :
             which
             sundry
             men
             long
             since
             endevoured
             to
             graffe
             upon
             other
             stockes
             ,
             but
             could
             not
             bring
             unto
             anie
             great
             perfection
             ;
             untill
             the
             Popes
             followers
             tryed
             their
             skill
             upon
             it
             ,
             with
             that
             successe
             which
             now
             we
             behold
             .
             Some
             of
             the
             ancient
             that
             put
             their
             hand
             to
             this
             worke
             ,
             extended
             the
             benefite
             of
             this
             fiery
             purge
             unto
             all
             men
             in
             generall
             :
             others
             thought
             fit
             to
             restrain
             it
             unto
             such
             as
             some
             way
             or
             other
             bare
             the
             name
             of
             Christians
             ,
             others
             to
             such
             Christians
             onely
             as
             had
             one
             time
             or
             other
             made
             profession
             of
             the
             Catholick
             faith
             ,
             and
             others
             to
             such
             alone
             as
             did
             continue
             in
             that
             profession
             untill
             their
             dying
             day
             .
          
           
             Against
             all
             these
             S.
             Augustine
             doth
             learnedly
             dispute
             ;
             proving
             that
             wicked
             men
             ,
             of
             what
             profession
             soever
             ,
             shall
             be
             punished
             with
             everlasting
             perdition
             .
             And
             whereas
             the
             defenders
             of
             the
             last
             opinion
             did
             ground
             themselves
             upon
             that
             place
             in
             the
             third
             chapter
             of
             the
             first
             Epistle
             to
             the
             Corinthians
             ,
             which
             the
             Pope
             also
             doth
             make
             the
             principall
             foundation
             of
             his
             Purgatory
             (
             although
             it
             be
             a
             t
             probatory
             ,
             and
             not
             a
             purgatory
             fire
             that
             the
             Apostle
             there
             treateth
             of
             )
             S.
             Augustine
             maketh
             answere
             ,
             that
             u
             this
             sentence
             of
             the
             Apostle
             
             is
             verie
             obscure
             ,
             &
             to
             be
             reckoned
             among
             those
             things
             which
             S.
             Peter
             saith
             are
             hard
             to
             be
             understood
             in
             his
             writings
             ,
             which
             men
             ought
             not
             to
             pervert
             unto
             their
             owne
             destruction
             :
             and
             freely
             x
             confesseth
             that
             in
             this
             matter
             he
             would
             rather
             heare
             more
             intelligent
             and
             more
             learned
             men
             then
             himselfe
             .
             Yet
             this
             he
             delivereth
             for
             his
             opinion
             :
             that
             by
             
               vvood
               ,
               hay
               ,
               and
               stubble
            
             is
             understood
             that
             over-great
             love
             which
             the
             faithfull
             beare
             to
             the
             things
             of
             this
             life
             ;
             and
             by
             fire
             ,
             that
             temporall
             tribulation
             which
             causeth
             griefe
             unto
             them
             by
             the
             losse
             of
             those
             things
             upon
             which
             they
             had
             too
             much
             placed
             their
             affections
             .
             But
             y
             
               whether
               in
               this
               life
               onely
            
             (
             saith
             he
             )
             
               men
               suffer
               such
               things
               ,
               or
               whether
               some
               such
               judgements
               also
               doe
               follow
               after
               this
               life
               ;
               the
               meaning
               which
               I
               have
               given
               of
               this
               sentence
               ,
               as
               I
               suppose
               ,
               abhorreth
               not
               from
               the
               truth
               .
            
             And
             againe
             .
             z
             
               Whether
               they
               finde
               the
               fire
               of
               transitorie
               tribulation
               (
               burning
               those
               secular
               affections
               ,
               which
               are
               pardoned
               from
               damnation
               )
               in
               the
               other
               world
               onely
               ,
               or
               vvhether
               here
               and
               there
               ,
               or
               vvhether
               therefore
               here
               that
               they
               may
               not
               finde
               them
               there
               ;
               I
               gainsay
               it
               not
               ,
               because
               peradventure
               it
               is
               true
               .
            
             And
             in
             another
             place
             .
             a
             
               That
               some
               such
               thing
               should
               be
               after
               this
               life
               ,
               it
               is
               not
               incredible
               ,
               and
               whether
               it
               be
               so
               it
               may
               be
               inquired
               ,
               and
               either
               be
               found
               or
               remaine
               hidden
               ;
               that
               some
               of
               the
               faithfull
               by
               a
               certaine
               purgatory
               fire
               ,
               by
               how
               much
               more
               or
               lesse
               they
               have
               loved
               these
               perishing
               goods
               ,
               are
               so
               much
               the
               more
               slowly
               or
               sooner
               saved
               .
            
             Wherein
             the
             learned
             Father
             dealeth
             no
             otherwise
             ,
             then
             when
             in
             disputing
             against
             the
             same
             men
             ,
             he
             is
             content
             ,
             if
             they
             would
             acknowledge
             that
             the
             wrath
             of
             God
             did
             remaine
             everlastingly
             upon
             
             the
             damned
             ,
             to
             give
             them
             leave
             to
             thinke
             that
             their
             paines
             might
             some
             way
             or
             other
             be
             lightned
             or
             mitigated
             .
             Which
             yet
             notwithstanding
             (
             saith
             b
             he
             )
             
               I
               doe
               not
               therefore
               affirme
               ,
               because
               I
               oppose
               it
               not
               .
            
          
           
             What
             the
             Doctors
             of
             the
             next
             succeeding
             ages
             taught
             herein
             ,
             may
             appeare
             by
             the
             writings
             of
             S.
             
               Cyrill
               ,
               Gennadius
               ,
               Olympiodorus
            
             ,
             and
             o●hers
             .
             S.
             Cyrill
             from
             those
             last
             words
             of
             our
             Saviour
             upon
             the
             Crosse
             ,
             
               Father
               into
               thy
               hands
               I
               commend
               my
               spirit
               ,
            
             c
             delivereth
             this
             as
             the
             certaine
             ground
             and
             foundation
             of
             our
             hope
             .
             
               Wee
               ought
               to
               beleeve
               that
               the
               soules
               of
               the
               Saints
               ,
               when
               they
               are
               departed
               out
               of
               their
               bodies
               ,
               are
               commended
               unto
               Gods
               goodnesse
               ,
               as
               unto
               the
               hands
               of
               a
               most
               deare
               Father
               ;
               and
               doe
               not
               remaine
               in
               the
               earth
               (
               as
               some
               of
               the
               unbeleevers
               have
               imagined
               )
               untill
               they
               have
               had
               the
               honour
               of
               buriall
               ;
               neyther
               are
               carried
               ,
               as
               the
               soules
               of
               the
               wicked
               be
               ,
               unto
               a
               place
               of
               unmeasurable
               torment
               ,
               that
               is
               ,
               unto
               Hell
               :
               but
               rather
               flye
               to
               the
               hands
               of
               the
               Father
               ,
               this
               way
               being
               first
               prepared
               for
               us
               by
               Christ.
               For
               hee
               delivered
               up
               his
               soule
               into
               the
               hands
               of
               his
               Father
               ,
               that
               from
               it
               ,
               and
               by
               it
               a
               beginning
               being
               made
               ,
               we
               might
               have
               certaine
               hope
               of
               this
               thing
               :
               firmely
               beleeving
               ,
               that
               after
               death
               we
               shall
               be
               in
               the
               hands
               of
               God
               ,
               and
               shall
               live
               a
               farre
               better
               life
               for
               ever
               with
               Christ.
               for
               therefore
               Paul
               desired
               to
               be
               dissolved
               ,
               and
               to
               be
               with
               Christ.
               Gennadius
               ,
            
             in
             a
             booke
             wherein
             hee
             purposely
             taketh
             upon
             him
             to
             reckon
             up
             the
             particular
             points
             of
             doctrine
             received
             by
             the
             Church
             in
             his
             time
             ,
             when
             he
             commeth
             to
             treat
             of
             the
             state
             of
             soules
             separated
             from
             the
             body
             ,
             maketh
             no
             mention
             at
             all
             of
             Purgatorie
             ;
             but
             layeth
             down
             this
             for
             one
             of
             his
             positions
             .
             
             d
             
               After
               the
               ascension
               of
               our
               Lord
               into
               heaven
               ,
               the
               soules
               of
               all
               the
               Saints
               are
               with
               Christ
               ,
               and
               departing
               out
               of
               the
               bodie
               goe
               unto
               Christ
               ,
               expecting
               the
               resurrection
               of
               their
               bodie
               ,
               that
               together
               with
               it
               they
               may
               be
               changed
               unto
               perfect
               and
               perpetuall
               blessednesse
               :
               as
               the
               soules
               of
               the
               sinners
               also
               being
               placed
               in
               Hell
               under
               feare
               ,
               expect
               the
               resurrection
               of
               their
               body
               ,
               that
               with
               it
               they
               may
               be
               thrust
               unto
               everlasting
               paine
               .
            
             In
             like
             maner
             Olympiodorus
             ,
             expounding
             that
             place
             of
             Ecclesiastes
             ,
             e
             
               If
               the
               tree
               fall
               toward
               the
               South
               or
               toward
               the
               North
               ,
               in
               the
               place
               where
               the
               tree
               falleth
               ,
               there
               it
               shall
               be
            
             ;
             maketh
             this
             inference
             thereupon
             .
             f
             
               In
               whatsoever
               place
               therefore
               ,
               either
               lightsome
               or
               darke
               ,
               that
               is
               ,
               either
               in
               the
               foule
               station
               of
               sinnes
               or
               in
               the
               honest
               of
               vertues
               ,
               a
               man
               is
               taken
               when
               he
               dyeth
               ,
               in
               that
               degree
               and
               order
               he
               remaineth
               for
               ever
               .
               For
               either
               hee
               resteth
               in
               the
               light
               of
               eternall
               felicitie
               with
               the
               just
               and
               with
               Christ
               our
               Lord
               ,
               or
               is
               tormented
               in
               darkenesse
               with
               the
               wicked
               and
               with
               the
               Divell
               the
               prince
               of
               this
               world
               .
            
          
           
             The
             first
             whom
             we
             finde
             directly
             to
             have
             held
             ,
             that
             g
             
               for
               certaine
               light
               faults
               there
               is
               a
               purgatory
               fire
            
             provided
             before
             the
             day
             of
             judgement
             ;
             was
             Gregory
             the
             first
             ,
             about
             the
             end
             of
             the
             sixth
             age
             after
             the
             birth
             of
             our
             Saviour
             Christ.
             It
             was
             his
             imagination
             ,
             that
             the
             end
             of
             the
             world
             was
             then
             at
             hand
             ,
             and
             that
             h
             
               as
               when
               the
               night
               beginneth
               to
               be
               ended
               and
               the
               day
               to
               spring
               ,
               before
               
               the
               rising
               of
               the
               Sunne
               the
               darkenesse
               is
               in
               some
               sort
               mingled
               together
               with
               the
               light
               ,
               untill
               the
               remaines
               of
               the
               departing
               night
               be
               turned
               into
               the
               light
               of
               the
               following
               day
               ;
               so
               the
               end
               of
               this
               world
               was
               then
               intermingled
               with
               the
               beginning
               of
               the
               world
               to
               come
               ,
               and
               the
               very
               darkenes
               of
               the
               remaines
               thereof
               made
               transparent
               by
               a
               certaine
               mixture
               of
               spirituall
               things
               .
            
             And
             this
             he
             assigneth
             for
             the
             reason
             ,
             i
             
               why
               in
               those
               last
               times
               so
               many
               things
               were
               made
               cleare
               touching
               the
               soules
               ,
               which
               before
               lay
               hid
               ;
               so
               that
               by
               open
               revelations
               and
               apparitions
               the
               world
               to
               come
               might
               seeme
               to
               bring
               in
               and
               open
               it selfe
            
             unto
             them
             .
             But
             as
             we
             see
             that
             he
             was
             plainly
             deceived
             in
             the
             one
             of
             his
             conceits
             ;
             so
             have
             we
             just
             cause
             to
             call
             into
             question
             the
             veritie
             of
             the
             other
             .
             the
             Scripture
             especially
             having
             informed
             us
             ,
             that
             a
             people
             for
             enquiry
             of
             matters
             should
             not
             have
             recourse
             to
             k
             
               the
               dead
            
             ,
             but
             to
             
               their
               God
               ,
               to
               the
               Law
               and
               to
               the
               Testimony
               :
            
             it
             being
             not
             Gods
             manner
             ,
             to
             send
             men
             l
             
               from
               the
               dead
            
             to
             instruct
             the
             living
             ,
             but
             to
             remit
             them
             unto
             
               Moses
               and
               the
               Prophets
            
             ,
             that
             they
             may
             
               heare
               them
            
             .
             And
             the
             reason
             is
             well
             worth
             the
             observation
             which
             the
             author
             of
             the
             Questions
             to
             Antiochus
             rendreth
             ,
             why
             God
             would
             not
             permit
             the
             soule
             of
             any
             of
             those
             that
             departed
             from
             hence
             to
             returne
             backe
             unto
             us
             againe
             ,
             and
             to
             declare
             the
             state
             of
             things
             in
             Hell
             unto
             us
             :
             least
             m
             
               much
               errour
               might
               arise
               from
               thence
               unto
               us
               in
               this
               life
               .
               For
               many
               of
               the
               Divels
            
             (
             saith
             hee
             )
             
               might
               transforme
               themselves
               into
               the
               shapes
               of
               those
               men
               that
               were
               deceased
               ,
               and
               say
               that
               they
               vvere
               risen
               from
               the
               dead
               ;
               and
               so
               might
               spred
               many
               false
               matters
               &
               doctrines
               of
               the
               things
               there
               ,
               unto
               our
               seduction
               and
               destruction
               .
            
          
           
             Neither
             is
             it
             to
             be
             passed
             over
             ,
             that
             in
             those
             apparitions
             and
             revelations
             ,
             related
             by
             Gregory
             ,
             there
             is
             no
             mention
             made
             of
             any
             common
             lodge
             in
             Hell
             appointed
             
             for
             purging
             of
             the
             dead
             (
             which
             is
             that
             which
             the
             Church
             of
             Rome
             now
             striveth
             for
             )
             but
             of
             certaine
             soules
             only
             that
             for
             their
             punishment
             were
             confined
             to
             n
             bathes
             and
             other
             such
             places
             here
             upon
             earth
             ;
             which
             our
             Romanists
             may
             beleeve
             if
             they
             list
             ,
             but
             must
             seeke
             for
             the
             Purgatorie
             they
             looke
             for
             somewhere
             else
             .
             And
             yet
             may
             they
             save
             themselves
             that
             labour
             ,
             if
             they
             will
             be
             advised
             by
             the
             Bishops
             assembled
             in
             the
             Councell
             of
             Aquisgran
             (
             240.
             yeares
             after
             these
             visions
             were
             published
             by
             Gregory
             )
             who
             will
             resolve
             them
             out
             of
             the
             word
             of
             God
             ,
             how
             sinnes
             are
             punished
             in
             the
             world
             to
             come
             .
             o
             
               The
               sinnes
               of
               men
            
             (
             say
             they
             )
             
               are
               punished
               three
               maner
               of
               wayes
               :
               two
               in
               this
               life
               ,
               and
               the
               third
               in
               the
               life
               to
               come
               .
               Of
               those
               two
               the
               Apostle
               saith
               :
               If
               we
               would
               judge
               our selves
               ,
               we
               should
               not
               be
               judged
               of
               the
               Lord.
               This
               is
               the
               punishment
               ,
               wherewith
               (
               by
               the
               inspiration
               of
               God
               )
               every
               sinner
               ,
               by
               repenting
               for
               his
               offences
               ,
               taketh
               revenge
               upon
               himselfe
               .
               But
               where
               the
               Apostle
               consequently
               adjoyneth
               ;
               When
               we
               are
               judged
               we
               are
               chastened
               of
               the
               Lord
               ,
               that
               we
               should
               not
               be
               condemned
               with
               this
               world
               :
               this
               is
               the
               punishment
               ,
               which
               almightie
               God
               doth
               mercifully
               inflict
               upon
               a
               sinner
               ,
               according
               to
               that
               saying
               ;
               Whom
               God
               loveth
               ,
               he
               chasteneth
               ,
               and
               he
               scourgeth
               everie
               sonne
               that
               hee
               receiveth
               .
               But
               the
               third
               is
               very
               fearefull
               and
               terrible
               ,
               which
               by
               the
               most
               just
               judgement
               of
               God
               shall
               be
               executed
               ,
               not
               in
               this
               world
               but
               in
               that
               which
               is
               to
               come
               ,
               vvhen
               the
               just
               Iudge
               shall
               say
               :
               Depart
               from
               me
               ye
               cursed
               into
               everlasting
               fire
               ,
               which
               is
               prepared
               for
               the
               Divell
               and
               his
               angells
               .
            
             Adde
             
             hereunto
             the
             saying
             of
             the
             author
             of
             the
             booke
             
               De
               vanitate
               saeculi
            
             (
             wrongly
             ascribed
             to
             S.
             Augustine
             :
             )
             p
             
               Know
               ,
               that
               when
               the
               soule
               is
               separated
               from
               the
               body
               ,
               presently
               it
               is
               eyther
               placed
               in
               Paradise
               for
               his
               good
               merites
               ,
               or
               cast
               headlong
               into
               the
               bottom
               of
               hell
               for
               his
               sinnes
               .
            
             and
             ,
             that
             in
             the
             dayes
             of
             
               Otto
               Frisingensis
            
             himselfe
             (
             who
             wrote
             in
             the
             year
             of
             our
             Lord
             MCXLVI
             .
             )
             the
             doctrine
             of
             Purgatory
             was
             esteemed
             onely
             a
             private
             assertion
             held
             by
             some
             ,
             and
             not
             an
             article
             of
             faith
             generally
             received
             by
             the
             whole
             Church
             .
             (
             for
             why
             should
             hee
             else
             write
             of
             it
             in
             this
             maner
             ?
             q
             
               That
               there
               is
               in
               Hell
               a
               place
               of
               Purgatory
               ,
               wherein
               such
               as
               are
               to
               be
               saved
               are
               either
               only
               troubled
               with
               darkenesse
               ,
               or
               decocted
               with
               the
               fire
               of
               expiation
               ,
            
             SOM●
             
               doe
               affirme
               .
            
             )
             and
             lastly
             ,
             that
             the
             Purgatorie
             wherewith
             the
             Romish
             clergie
             doth
             now
             delude
             the
             world
             ,
             is
             a
             new
             devise
             ,
             never
             heard
             of
             in
             the
             Church
             of
             God
             ,
             for
             the
             space
             of
             a
             thousand
             yeares
             after
             the
             birth
             of
             our
             Saviour
             Christ.
             
          
           
             For
             the
             Gregorian
             Purgatorie
             ,
             which
             reached
             no
             further
             then
             to
             the
             expiation
             of
             r
             
               small
               and
               very
               light
               faults
            
             ,
             would
             not
             serve
             these
             mens
             turne
             ;
             who
             verie
             providently
             considered
             ,
             that
             little
             use
             could
             be
             made
             of
             that
             fire
             ,
             if
             it
             had
             no
             other
             fuell
             but
             this
             to
             maintaine
             it
             .
             For
             such
             peccadilloes
             as
             these
             (
             they
             say
             )
             may
             be
             taken
             away
             in
             this
             life
             s
             by
             knocking
             the
             breast
             ,
             by
             receiving
             the
             Bishops
             blessing
             ,
             by
             being
             sprinkled
             with
             holy
             water
             ,
             and
             by
             such
             other
             easie
             remedies
             ;
             that
             if
             this
             were
             all
             the
             matter
             to
             be
             cared
             for
             ,
             men
             needed
             not
             greatly
             to
             stand
             in
             feare
             of
             Purgatorie
             .
             Yea
             admit
             they
             should
             be
             so
             extremely
             negligent
             in
             their
             life
             time
             ,
             that
             they
             forgat
             to
             use
             anie
             of
             these
             helpes
             :
             they
             
             might
             for
             all
             this
             at
             the
             time
             of
             their
             death
             be
             more
             afraid
             then
             hurt
             ;
             yea
             this
             t
             
               feare
               alone
            
             (
             if
             there
             were
             nothing
             else
             )
             might
             prove
             a
             meanes
             to
             
               purge
               their
               soules
               ,
               at
               the
               very
               parting
               ,
               from
               th●se
               faults
               of
               the
               lightest
               kinde
            
             ;
             if
             Gregory
             may
             be
             credited
             Nay
             ,
             which
             is
             more
             ,
             diverse
             of
             their
             owne
             u
             elder
             Divines
             (
             to
             whom
             wee
             may
             adjoyne
             Cardinall
             x
             Caietan
             also
             in
             these
             later
             dayes
             )
             have
             taught
             ;
             that
             all
             the
             remaines
             of
             sinne
             in
             Gods
             children
             are
             quite
             abolished
             by
             finall
             grace
             ,
             at
             the
             verie
             instant
             of
             their
             dissolution
             ;
             so
             that
             the
             staine
             of
             the
             least
             sinne
             is
             not
             left
             behinde
             to
             be
             carried
             unto
             the
             other
             world
             .
          
           
             Now
             Purgatory
             (
             as
             Bellarmine
             describeth
             it
             )
             is
             a
             y
             
               certaine
               place
               ,
               in
               which
               as
               in
               a
               prison
               those
               soules
               are
               ●urged
               after
               this
               life
               ,
               which
               were
               not
               fully
               purged
               in
               this
               life
               ;
               that
               being
               so
               purged
               they
               may
               be
               able
               to
               enter
               in
               to
               heaven
               ,
               wherein
               to
               no
               uncleane
               thing
               can
               enter
               .
               And
               of
               this
               ,
            
             saith
             he
             ,
             
               is
               all
               the
               controversie
            
             .
             If
             that
             be
             so
             :
             their
             own
             Doctors
             ,
             you
             see
             ,
             will
             quickly
             bring
             this
             controversie
             unto
             an
             end
             .
             For
             if
             the
             soules
             be
             fully
             purged
             here
             from
             all
             spot
             of
             sinne
             :
             what
             need
             have
             they
             to
             be
             sent
             unto
             anie
             other
             Purgatorie
             after
             this
             life
             ?
             Yes
             ,
             say
             they
             ,
             although
             the
             fault
             be
             quite
             remitted
             ,
             and
             the
             soule
             clearely
             freed
             from
             the
             pollution
             thereof
             :
             yet
             may
             there
             remaine
             a
             temporall
             punishment
             due
             for
             the
             verie
             mortall
             sinnes
             that
             have
             beene
             committed
             ;
             which
             (
             if
             reliefe
             doe
             not
             otherwise
             come
             ,
             by
             the
             helpe
             of
             such
             as
             are
             alive
             )
             must
             be
             soundly
             layd
             on
             in
             Purgatory
             .
             But
             why
             in
             Purgatory
             ,
             say
             we
             ;
             seeing
             here
             there
             is
             no
             more
             purging
             worke
             left
             ?
             for
             the
             fault
             and
             the
             blot
             being
             
             taken
             away
             already
             ;
             what
             remaineth
             yet
             to
             be
             purged
             ?
             The
             punishment
             onely
             they
             say
             is
             left
             behinde
             :
             and
             punishment
             ,
             I
             hope
             ,
             they
             will
             not
             hold
             to
             be
             the
             thing
             that
             is
             purged
             away
             by
             punishment
             .
             Againe
             we
             desire
             them
             to
             tell
             us
             ,
             what
             Father
             or
             ancient
             Doctor
             did
             ever
             teach
             this
             strange
             divinity
             ?
             that
             a
             man
             being
             cleerly
             purged
             from
             the
             blott
             of
             his
             sinne
             ,
             and
             fully
             acquitted
             here
             from
             the
             fault
             thereof
             ;
             should
             yet
             in
             the
             other
             world
             be
             punished
             for
             it
             with
             such
             grievous
             torments
             as
             the
             tongue
             of
             man
             is
             not
             able
             to
             expresse
             .
             And
             yet
             ,
             as
             new
             and
             as
             absurd
             a
             doctrine
             as
             it
             is
             ,
             the
             Pope
             and
             his
             adherents
             have
             builded
             thereupon
             both
             their
             guilefull
             Purgatory
             (
             with
             which
             it
             suteth
             as
             evill-favouredly
             as
             may
             be
             )
             and
             their
             gainefull
             Indulgences
             ;
             which
             ,
             by
             their
             own
             doctrine
             ,
             z
             free
             not
             a
             man
             from
             the
             guilt
             of
             anie
             fault
             ,
             either
             mortall
             or
             veniall
             ,
             but
             onely
             from
             the
             guilt
             of
             the
             temporall
             punishment
             ,
             which
             remayneth
             after
             the
             fault
             hath
             beene
             forgiven
             .
          
           
             When
             
               Thomas
               Aquinas
            
             &
             other
             Friars
             had
             brought
             the
             frame
             of
             this
             new
             building
             unto
             some
             perfection
             ,
             and
             fashioned
             all
             things
             therein
             unto
             their
             owne
             best
             advantage
             :
             the
             Doctors
             of
             the
             Greeke
             Church
             did
             publickely
             oppose
             themselves
             against
             it
             .
             
               Matthaeus
               Quaestor
            
             by
             name
             wrote
             against
             Thomas
             herein
             :
             whose
             booke
             is
             still
             preserved
             in
             the
             Emperours
             Librarie
             at
             Vienna
             .
             So
             Athanasius
             his
             disputation
             against
             Purgatorie
             is
             (
             or
             lately
             was
             )
             to
             be
             seen
             in
             the
             French
             Kings
             Librarie
             :
             and
             the
             like
             of
             Germanus
             (
             Patriarch
             of
             Constantinople
             )
             and
             others
             ,
             elsewhere
             .
             The
             Apologie
             of
             the
             Grecians
             touching
             the
             same
             subject
             ,
             is
             commonly
             to
             be
             had
             :
             which
             was
             penned
             by
             a
             
               Marcus
               Eugenicus
            
             archbishop
             of
             Ephesus
             ,
             and
             b
             presented
             to
             Cardinall
             Cusanus
             and
             the
             deputies
             of
             the
             Councell
             of
             Basil
             ,
             in
             
             the
             yeare
             MCCCCXXXVIII
             .
             the
             14
             of
             Iune
             ;
             c
             the
             verie
             same
             day
             ,
             wherein
             Bessarion
             Archbishop
             of
             Nice
             disputed
             with
             the
             Latines
             of
             the
             same
             matter
             in
             the
             Councell
             assembled
             at
             Ferraria
             .
             In
             that
             Apologie
             ,
             the
             Grecians
             begin
             their
             disputation
             with
             this
             proposition
             .
             d
             
               A
               purgatory
               fire
               ,
               and
               a
               punishment
               by
               fire
               which
               is
               temporall
               and
               shall
               at
               last
               have
               an
               end
               ;
               neyther
               have
               we
               received
               from
               our
               Doctors
               ,
               neyther
               doe
               we
               know
               that
               the
               Church
               of
               the
               East
               doth
               maintaine
               .
            
             They
             adde
             further
             .
             e
             
               Neither
               have
               we
               received
               it
               from
               any
               of
               our
               Doctors
               ,
               and
               moreover
               no
               small
               feare
               doth
               trouble
               us
               ,
               least
               by
               admitting
               a
               temporary
               fire
               both
               penall
               and
               purgatory
               ,
               wee
               should
               destroy
               the
               full
               consent
               of
               the
               Church
               .
            
             And
             thereupon
             they
             conclude
             verie
             peremptorily
             .
             f
             
               For
               these
               reasons
               therefore
               ,
               neyther
               have
               we
               ever
               hitherto
               affirmed
               any
               such
               thing
               ,
               neither
               will
               we
               at
               all
               affirme
               it
               .
            
          
           
             Yet
             within
             a
             yeare
             after
             ,
             the
             Pope
             and
             his
             ministers
             prevailed
             so
             farre
             with
             them
             in
             the
             Councell
             at
             Florence
             ,
             that
             they
             were
             content
             for
             peace
             sake
             to
             yeeld
             ,
             that
             g
             
               the
               middle
               sort
               of
               soules
               were
               in
               a
               place
               of
               punishment
               ;
               but
               whether
               that
               were
               fire
               ,
               or
               darkenesse
               and
               tempest
               ,
               or
               something
               else
               ,
               they
               would
               not
               contend
               .
            
             And
             accordingly
             was
             the
             pretented
             Vnion
             betwixt
             them
             and
             the
             Latines
             drawne
             up
             :
             that
             ,
             h
             
               if
               such
               as
               be
               truely
               penitent
               dye
               in
               Gods
               favour
               ,
               before
               they
               have
               satisfied
               for
               their
               sinnes
               of
               commission
               and
               omission
               by
               worthy
               fruits
               of
               penance
               ,
               their
               soules
               are
               purged
               after
               death
               with
               purgatory
               punishments
            
             ;
             neither
             fire
             ,
             nor
             anie
             other
             kinde
             of
             punishment
             being
             specified
             in
             particular
             .
             But
             neyther
             
             would
             Marcus
             the
             Bishop
             of
             Ephesus
             (
             who
             was
             one
             of
             the
             Legates
             of
             the
             Patriarches
             of
             Antioch
             and
             of
             Ierusalem
             )
             consent
             to
             this
             union
             :
             neither
             could
             the
             Greeke
             Church
             afterwards
             by
             anie
             meanes
             be
             drawne
             to
             yeeld
             unto
             it
             .
             And
             so
             unto
             this
             day
             ,
             the
             Romish
             Purgatorie
             is
             rejected
             as
             well
             by
             the
             Grecians
             ,
             as
             by
             the
             Muscovites
             and
             Russians
             ,
             the
             Cophtites
             and
             Abassines
             ,
             the
             Georgians
             and
             Armenians
             ,
             together
             with
             the
             Syrians
             and
             Chaldaeans
             that
             are
             subject
             to
             the
             Patriarches
             of
             Antioch
             and
             Babylon
             ,
             from
             Cyprus
             and
             Palaestina
             unto
             the
             
               East
               Indies
            
             .
             And
             this
             may
             suffice
             for
             the
             discoverie
             of
             this
             new-found
             creeke
             of
             Purgatorie
             .
          
        
         
           
             OF
             
               PRAYER
               FOR
            
             THE
             DEAD
             .
          
           
             PRayer
             for
             the
             dead
             ,
             as
             it
             is
             used
             in
             the
             Church
             of
             Rome
             ,
             doth
             necessarily
             suppose
             Purgatorie
             :
             and
             therefore
             whatsoever
             hath
             beene
             alledged
             out
             of
             the
             Scriptures
             and
             Fathers
             against
             the
             one
             ,
             doth
             stand
             in
             full
             force
             against
             the
             other
             .
             so
             that
             here
             wee
             need
             not
             
               actum
               agere
            
             ,
             and
             make
             a
             new
             worke
             of
             overthrowing
             that
             ,
             which
             hath
             beene
             sufficiently
             beaten
             down
             alreadie
             .
             But
             on
             the
             other
             side
             ,
             the
             admittall
             of
             Purgatorie
             doth
             not
             necessarily
             inferre
             Prayer
             for
             the
             dead
             :
             nay
             ,
             if
             we
             shall
             suppose
             (
             with
             our
             Adversaries
             )
             that
             Purgatorie
             is
             the
             
             prison
             ,
             from
             whence
             none
             
               shall
               come
               out
               ,
               untill
               they
               have
               payde
               the
               utmost
               farthing
            
             ;
             their
             owne
             paying
             ,
             and
             not
             other
             mens
             praying
             ,
             must
             be
             the
             thing
             they
             are
             to
             trust
             unto
             ,
             if
             ever
             they
             looke
             to
             be
             delivered
             out
             of
             that
             jayle
             .
             Our
             Romanists
             indeed
             doe
             commonly
             take
             it
             for
             granted
             ,
             that
             b
             
               Purgatory
               and
               prayer
               for
               the
               
               dead
               be
               so
               closely
               lincked
               together
               ,
               that
               the
               one
               doth
               necessarily
               follow
               the
               other
               :
            
             but
             in
             so
             doing
             ,
             they
             reckon
             without
             their
             hoste
             ,
             and
             greatly
             mistake
             the
             matter
             .
             For
             howsoever
             they
             may
             deale
             with
             their
             owne
             devises
             as
             they
             please
             ,
             and
             lincke
             their
             Prayers
             with
             their
             Purgatorie
             as
             closely
             as
             they
             list
             :
             yet
             shall
             they
             never
             be
             able
             to
             shew
             ,
             that
             the
             commemoration
             and
             prayers
             for
             the
             dead
             ,
             used
             by
             the
             ancient
             Church
             ,
             had
             anie
             relation
             unto
             their
             Purgatorie
             ;
             and
             therefore
             whatsoever
             they
             were
             ,
             Popish
             prayers
             we
             are
             sure
             they
             were
             not
             .
             I
             easily
             foresee
             ,
             that
             the
             full
             opening
             of
             the
             judgement
             of
             the
             Fathers
             in
             this
             point
             ,
             will
             hardly
             stand
             with
             that
             brevitie
             which
             I
             intended
             to
             use
             in
             treating
             of
             these
             latter
             questions
             :
             the
             particulars
             be
             so
             manie
             ,
             that
             necessarily
             doe
             incurre
             into
             the
             handling
             of
             this
             argument
             .
             But
             I
             suppose
             the
             Reader
             will
             be
             content
             rather
             to
             dispense
             with
             that
             promise
             ,
             whereby
             I
             did
             abbridge
             my selfe
             of
             the
             libertie
             which
             otherwise
             I
             might
             freely
             have
             taken
             :
             than
             be
             sent
             away
             unsatisfied
             in
             a
             matter
             ,
             wherein
             the
             Adversarie
             beareth
             himselfe
             confident
             beyond
             measure
             ,
             that
             the
             whole
             streame
             of
             antiquity
             runneth
             clearly
             upon
             his
             side
             .
          
           
             That
             the
             truth
             then
             of
             things
             may
             the
             better
             appeare
             :
             we
             are
             here
             prudently
             to
             distinguish
             the
             originall
             institution
             of
             the
             Church
             ,
             from
             the
             private
             opinions
             of
             particular
             Doctors
             which
             waded
             further
             herein
             then
             the
             generall
             intendment
             of
             the
             Church
             did
             give
             them
             warrant
             ;
             and
             diligently
             to
             consider
             ,
             that
             the
             memorialls
             ,
             oblations
             and
             prayers
             made
             for
             the
             dead
             at
             the
             beginning
             ,
             had
             reference
             to
             such
             as
             rested
             from
             their
             labours
             ,
             and
             not
             unto
             anie
             soules
             which
             were
             thought
             to
             be
             tormented
             in
             that
             Vtopian
             Purgatorie
             ,
             whereof
             there
             was
             no
             newes
             stirring
             in
             those
             dayes
             .
             
             This
             may
             be
             gathered
             ,
             first
             ,
             by
             the
             practise
             of
             the
             ancient
             Christians
             ,
             laide
             down
             by
             the
             author
             of
             the
             Commentaries
             upon
             Iob
             ,
             (
             which
             are
             wrongly
             ascribed
             unto
             Origen
             )
             in
             this
             maner
             .
             c
             
               Wee
               observe
               the
               memorialls
               of
               the
               Saints
               ,
               and
               devoutly
               keepe
               the
               remembrance
               of
               our
               parents
               or
               friends
               which
               dye
               in
               the
               faith
               ;
               as
               well
               rejoycing
               for
               their
               refreshing
               ,
               as
               requesting
               also
               for
               our selves
               a
               godly
               consummation
               in
               the
               faith
               .
               Thus
               therefore
               doe
               we
               celebrate
            
             the
             death
             ,
             
               not
               the
               day
               of
               the
               birth
               :
               because
               they
               which
               dye
               ,
               shall
               live
               for
               ever
               .
               and
               we
               celebrate
               it
               ,
               calling
               together
               religious
               persons
               with
               the
               Priests
               ,
               the
               faithfull
               with
               the
               Clergie
               ;
               inviting
               moreover
               the
               needy
               and
               the
               poore
               ,
               feeding
               the
               orphanes
               and
               widowes
               :
               that
               our
               festivity
               may
               be
               for
               a
               memoriall
               of
               rest
               to
               the
               soules
               departed
               whose
               remembrance
               we
               celebrate
               ,
               and
               to
               us
               may
               become
               a
               sweet
               savour
               in
               the
               sight
               of
               the
               eternall
               God.
            
             Secondly
             ,
             by
             that
             which
             S.
             Cyprian
             writeth
             of
             Laurentinus
             and
             Ignatius
             :
             whom
             he
             acknowledgeth
             to
             have
             received
             of
             the
             Lord
             
               palmes
               and
               crownes
            
             for
             their
             famous
             martyrdome
             ,
             and
             yet
             presently
             addeth
             .
             d
             
               Wee
               offer
               sacrifices
               alwayes
               for
               them
               ,
               when
               we
               celebrate
               the
               passions
               and
               dayes
               of
               the
               martyrs
               with
               an
               anniversarie
               commemoration
               .
            
             Thirdly
             ,
             by
             that
             which
             we
             reade
             in
             the
             author
             of
             the
             
               Ecclesiasticall
               Hierarchy
            
             ,
             set
             out
             under
             the
             name
             of
             Dionysius
             the
             Areopagite
             .
             For
             where
             the
             partie
             deceased
             is
             described
             by
             him
             to
             have
             departed
             out
             of
             this
             life
             e
             
               replenished
               with
               divine
               joy
               ,
               as
               now
               not
               fearing
               any
               change
               to
               worse
               ,
            
             being
             come
             unto
             the
             end
             of
             all
             his
             labours
             ;
             and
             to
             have
             been
             both
             privately
             acknowledged
             by
             his
             friends
             ,
             and
             publickly
             pronounced
             by
             the
             ministers
             of
             the
             Church
             to
             
             be
             a
             happy
             man
             ,
             and
             to
             be
             verily
             admitted
             into
             the
             f
             
               societie
               of
               the
               Saincts
               that
               have
               beene
               from
               the
               beginning
               of
               the
               world
            
             :
             yet
             doth
             he
             declare
             ,
             that
             the
             Bishop
             made
             prayer
             for
             him
             ,
             (
             upon
             what
             ground
             we
             shall
             afterward
             heare
             )
             that
             g
             
               God
               would
               forgive
               him
               all
               the
               sinnes
               that
               he
               had
               committed
               through
               humane
               infirmitie
               ,
               and
               bring
               him
               into
               the
               light
               and
               the
               land
               of
               the
               living
               ,
               into
               the
               bosomes
               of
               Abraham
               ,
               Isaac
               and
               Iacob
               ,
               into
               the
               place
               from
               whence
               paine
               and
               sorrow
               and
               sighing
               flyeth
               .
            
             Fourthly
             ,
             by
             the
             funerall
             ordinances
             of
             the
             Church
             ,
             related
             by
             S.
             Chrysostome
             :
             which
             were
             appointed
             to
             admonish
             the
             living
             ,
             that
             the
             parties
             deceased
             were
             in
             a
             state
             of
             joy
             and
             not
             of
             griefe
             .
             h
             
               For
               tell
               me
            
             (
             saith
             he
             )
             
               what
               doe
               the
               bright
               lampes
               meane
               ?
               doe
               wee
               not
               accompany
               them
               therewith
               as
               champions
               ?
               What
               meane
               the
               Hymnes
               ?
            
             i
             
               Consider
               what
               thou
               dost
               sing
               at
               that
               time
               .
               Returne
               my
               soule
               unto
               thy
               rest
               ;
               for
               the
               Lord
               hath
               dealt
               bountifully
               with
               thee
               .
               and
               againe
               :
               I
               will
               feare
               no
               evill
               ,
               because
               thou
               art
               with
               me
               .
               and
               againe
               :
               Thou
               art
               my
               refuge
               from
               the
               affliction
               that
               compasseth
               me
               .
               Consider
               what
               these
               Psalmes
               meane
               .
            
          
           
             Fiftly
             ,
             by
             the
             formes
             of
             the
             prayers
             that
             are
             found
             in
             the
             ancient
             Liturgies
             .
             as
             in
             that
             of
             the
             Churches
             of
             Syria
             ,
             attributed
             unto
             S.
             Basil
             :
             k
             
               Be
               mindefull
               ,
               O
               Lord
               ,
               of
               them
               which
               are
               dead
               ,
               and
               are
               departed
               out
               of
               this
               life
               ,
               and
               of
               the
               orthodoxe
               Bishops
               which
               from
               Peter
               and
               Iames
               the
               Apostles
               untill
               this
               day
               have
               clearely
               professed
               the
               right
               word
               of
               Faith
               ;
               and
               namely
               ,
               of
               Ignatius
               ,
               Dionysius
               ,
               Iulius
               ,
               
               and
               the
               rest
               of
               the
               Saincts
               of
               worthy
               memory
               .
               Be
               mindfull
               ,
               O
               Lord
               ,
               of
               them
               also
               which
               have
               stood
               unto
               blood
               for
               Religion
               ,
               and
               by
               righteousnesse
               and
               holinesse
               have
               fedd
               thy
               holy
               Flock
               .
            
             and
             in
             the
             Liturgie
             fathered
             upon
             the
             Apostles
             :
             l
             
               We
               offer
               unto
               thee
               for
               all
               the
               Saints
               vvhich
               have
               pleased
               thee
               from
               the
               beginning
               of
               the
               world
               ,
               Patriarches
               ,
               Prophets
               ,
               Iust
               men
               ,
               Apostles
               ,
               Martyrs
               ,
               Confessors
               ,
               Bishops
               ,
               Priests
               ,
               Deacons
               ,
            
             &c.
             and
             in
             the
             Liturgies
             of
             the
             Churches
             of
             Aegypt
             ,
             which
             carry
             the
             title
             of
             S.
             
               Basil
               ,
               Gregory
               Nazianzen
            
             ,
             and
             Cyrill
             of
             Alexandria
             .
             m
             
               Bee
               mindfull
               ,
               O
               Lord
               ,
               of
               thy
               Saints
               :
               vouchsafe
               to
               remember
               all
               thy
               Saints
               ,
               which
               have
               pleased
               thee
               from
               the
               beginning
               ,
               our
               holy
               Fathers
               ,
               the
               Patriarches
               ,
               Prophets
               ,
               Apostles
               ,
               Martyrs
               ,
               Confessors
               ,
               Preachers
               ,
               Evangelists
               ,
               and
               all
               the
               soules
               of
               the
               just
               ,
               which
               have
               dyed
               in
               the
               faith
               :
               and
               especially
               ,
               the
               holy
               ,
               glorious
               ,
               the
               evermore
               Virgin
               ,
               Mary
               the
               mother
               of
               God
               ;
               and
               S.
               Iohn
               the
               forerunner
               ,
               the
               Baptist
               and
               Martyr
               ;
               S.
               Stephen
               the
               first
               Deacon
               and
               Martyr
               ;
               S.
               Marke
               the
               Apostle
               ,
               Evangelist
               and
               Martyr
            
             ;
             &c.
             and
             in
             the
             Liturgie
             of
             the
             Church
             of
             Constantinople
             ,
             ascribed
             to
             S.
             Chrysostom
             :
             n
             
               We
               offer
               unto
               thee
               this
               reasonable
               service
               ,
               for
               those
               who
               are
               at
               rest
               in
               the
               faith
               ,
               our
               Forefathers
               ,
               Fathers
               ,
               Patriarches
               ,
               Prophets
               ,
               and
               Apostles
               ,
               Preachers
               ,
               Evangelists
               ,
               Martyrs
               ,
               Confessors
               ,
               religious
               persons
               ,
               and
               every
               spirit
               perfected
               in
               the
               faith
               .
               but
               especially
               for
               our
               most
               holy
               ,
               immaculate
               ,
               most
               blessed
               Lady
               ,
               the
               mother
               of
               God
               and
               aye-virgin
               Mary
               .
            
             which
             kinde
             of
             oblation
             for
             
             the
             Saincts
             sounding
             somewhat
             harshly
             in
             the
             eares
             of
             the
             Latines
             ,
             
               Leo
               Thuscus
            
             in
             his
             translation
             thought
             best
             to
             expresse
             it
             to
             their
             better
             liking
             after
             this
             maner
             .
             o
             
               We
               offer
               unto
               thee
               this
               reasonable
               service
               for
               the
               faithfully
               deceased
               ,
               for
               our
               fathers
               and
               fore-fathers
               ;
               the
               Patriarches
               ,
               Prophets
               ,
               Apostles
               ,
               Martyrs
               ,
               Confessors
               ,
               and
               all
               the
               Saints
               interceding
            
             for
             them
             .
             As
             if
             the
             phrase
             of
             p
             
               offering
               for
               the
               Martyrs
            
             ,
             were
             not
             to
             be
             found
             in
             S.
             Chrysostoms
             own
             workes
             :
             and
             more
             universally
             q
             
               for
               the
               just
               ,
               both
               the
               Fathers
               ,
               and
               the
               Patriarches
               ,
               the
               Prophets
               and
               Apostles
               ,
               and
               Evangelists
               and
               Martyrs
               and
               Confessors
               ,
               the
               Bishops
               and
               such
               as
               ledd
               a
               solitarie
               life
               ,
               and
               the
               whole
               order
            
             ;
             in
             the
             suffrages
             of
             the
             Church
             ,
             rehearsed
             by
             Epiphanius
             .
             yea
             and
             in
             the
             Western
             Church
             it selfe
             :
             r
             
               for
               the
               spirits
               of
               those
               that
               are
               at
               rest
               ,
               Hilary
               ,
               Athanasius
               ,
               Martin
               ,
               Ambrose
               ,
               Augustin
               ,
               Fulgentius
               ,
               Leander
               ,
               Isidorus
               ,
            
             &c.
             as
             may
             be
             seene
             in
             the
             Muzarabicall
             Office
             used
             in
             Spaine
             .
          
           
             Sixthly
             ,
             this
             may
             be
             confirmed
             out
             of
             the
             funerall
             orations
             of
             S.
             Ambrose
             :
             in
             one
             whereof
             ,
             touching
             the
             Emperour
             Valentinian
             and
             his
             brother
             Gratian
             ,
             thus
             he
             speaketh
             .
             s
             
               Let
               us
               beleeve
               that
            
             Valentinian
             
               is
               ascended
               from
               the
               desert
               ,
               that
               is
               to
               say
               ,
               from
               this
               dry
               and
               unmanured
               place
               unto
               those
               flowry
               delights
               ;
               where
               being
               conjoyned
               with
               his
               brother
               ,
               hee
               enjoyeth
               the
               pleasure
               of
               everlasting
               life
               .
               Blessed
               are
               you
               both
               :
               if
               my
               orizons
               shall
               prevayle
               anie
               thing
               ;
               no
               day
               shall
               overslip
               you
               in
               silence
               .
               no
               oration
               
               of
               mine
               shall
               passe
               you
               over
               unhonoured
               .
               no
               night
               shall
               runne
               by
               ,
               wherein
               I
               will
               not
               bestow
               upon
               you
               some
               portion
               of
               my
               prayers
               .
               With
               all
               oblations
               will
               I
               frequent
               you
               .
            
             In
             another
             ,
             he
             prayeth
             thus
             unto
             God
             :
             t
             
               Give
               rest
               unto
               thy
               perfect
               servant
               Theodosius
               ,
               that
               rest
               which
               thou
               hast
               prepared
               for
               thy
               Saints
               .
            
             and
             yet
             hee
             had
             said
             before
             of
             him
             :
             u
             
               Theodosius
               of
               honourable
               memory
               being
               freed
               from
               doubtfull
               fight
               ,
               doth
               now
               enjoy
               everlasting
               light
               and
               continuall
               tranquillitie
               ;
               and
               for
               the
               things
               which
               he
               did
               in
               this
               bodie
               ,
               he
               rejoyceth
               in
               the
               fruits
               of
               Gods
               reward
               :
               because
               he
               loved
               the
               Lord
               his
               God
               ,
               he
               hath
               obtayned
               the
               societie
               of
               the
               Saints
               .
            
             and
             afterward
             also
             .
             x
             
               Theodosius
               remaineth
               in
               light
               ,
               and
               glorieth
               in
               the
               companie
               of
               the
               Saints
               .
            
             In
             a
             third
             ,
             he
             prayeth
             thus
             for
             his
             brother
             Satyrus
             :
             y
             
               Almightie
               God
               ,
               I
               now
               commend
               unto
               thee
               his
               harmelesse
               soule
               ,
               to
               thee
               doe
               I
               make
               my
               oblation
               ;
               accept
               mercifully
               and
               gratiously
               the
               office
               of
               a
               brother
               ,
               the
               sacrifice
               of
               a
               Priest.
            
             although
             he
             had
             directly
             pronounced
             of
             him
             before
             ,
             that
             z
             
               he
               had
               entred
               into
               the
               kingdome
               of
               heaven
               ,
               because
               he
               beleeved
               the
               word
               of
               God
               ,
            
             and
             excelled
             in
             manie
             notable
             vertues
             .
             Lastly
             ,
             in
             one
             of
             his
             Epistles
             he
             comforteth
             Faustinus
             for
             the
             death
             of
             his
             sister
             ,
             after
             this
             maner
             .
             a
             
               Doe
               not
               the
               carkases
               of
               so
               many
               halfe-ruined
               cities
               ,
               and
               the
               funeralls
               of
               so
               much
               land
               exposed
               under
               one
               view
               ,
               admonish
               thee
               ;
               that
               the
               departure
               of
               one
               woman
               ,
               although
               a
               holy
               and
               an
               admirable
               one
               ,
               should
               be
               
               born
               with
               greater
               consolation
               ?
               especially
               seeing
               they
               are
               cast
               down
               and
               overthrowen
               for
               ever
               ;
               but
               she
               ,
               being
               taken
               from
               us
               but
               for
               a
               time
               ,
               doth
               passe
               a
               better
               life
               there
               .
               I
               therefore
               thinke
               ,
               that
               she
               is
               not
               so
               much
               to
               be
               lamented
               ,
               as
               to
               be
               followed
               with
               prayers
               :
               and
               am
               of
               the
               minde
               ,
               that
               she
               is
               not
               to
               be
               made
               sadde
               with
               thy
               teares
               ,
               but
               rather
               that
               her
               soule
               should
               be
               commended
               with
               oblations
               unto
               the
               Lord.
            
             Thus
             farre
             S.
             Ambrose
             .
             Unto
             whom
             we
             may
             adjoyne
             
               Gregory
               Nazianzen
            
             also
             :
             who
             in
             his
             funerall
             oration
             that
             he
             made
             upon
             his
             brother
             Caesarius
             ,
             having
             acknowledged
             that
             he
             had
             b
             
               received
               those
               honours
               that
               did
               befit
               a
               new
               created
               soule
               ,
               which
               the
               Spirit
               had
               reformed
               by
               water
            
             (
             for
             he
             had
             beene
             but
             lately
             baptized
             before
             his
             departure
             out
             of
             this
             life
             )
             doth
             notwithstanding
             pray
             ,
             c
             that
             the
             Lord
             would
             be
             pleased
             to
             receive
             him
             .
          
           
             Diverse
             instances
             of
             the
             like
             practise
             in
             the
             ages
             following
             ,
             I
             have
             produced
             in
             another
             d
             place
             :
             to
             which
             I
             will
             adde
             some
             few
             more
             ,
             to
             the
             end
             that
             the
             Reader
             may
             from
             thence
             observe
             ,
             how
             long
             the
             primitive
             institution
             of
             the
             Church
             did
             hold
             up
             head
             among
             the
             tares
             that
             grew
             up
             with
             it
             ,
             and
             in
             the
             end
             did
             quite
             choake
             and
             extinguish
             it
             .
             Our
             
               English
               Saxons
            
             had
             learned
             of
             Gregory
             to
             pray
             for
             reliefe
             of
             those
             soules
             that
             were
             supposed
             to
             suffer
             paine
             in
             Purgatorie
             :
             and
             yet
             the
             introducing
             of
             that
             noveltie
             was
             not
             able
             to
             justle
             out
             the
             ancient
             usage
             of
             making
             prayers
             and
             oblations
             for
             them
             which
             were
             not
             doubted
             to
             have
             beene
             at
             rest
             in
             Gods
             kingdome
             .
             And
             therefore
             the
             brethren
             of
             the
             Church
             of
             Hexham
             ,
             in
             the
             anniversarie
             commemoration
             of
             the
             obite
             of
             Oswald
             King
             of
             Northumberland
             ,
             used
             e
             
               to
               keep
               their
               Vigiles
               for
               the
               health
               of
               his
               soule
               ,
            
             and
             having
             spent
             the
             night
             in
             praysing
             of
             God
             with
             psalmes
             ,
             
               to
               offer
               for
               him
               in
               the
               morning
               the
               sacrifice
               of
               the
               
               sacred
               oblation
               ,
            
             as
             Beda
             writeth
             :
             who
             telleth
             us
             yet
             withall
             ,
             that
             f
             he
             
               raigned
               with
               God
               in
               heaven
            
             ,
             and
             by
             his
             praye●s
             procured
             manie
             miracles
             to
             be
             wrought
             on
             earth
             .
             So
             likewise
             doth
             the
             same
             Bede
             g
             report
             ,
             that
             when
             it
             was
             discovered
             by
             two
             severall
             visions
             ,
             that
             Hilda
             the
             Abbesse
             of
             Streansheale
             (
             or
             Whitby
             in
             Yorkeshire
             )
             was
             carried
             up
             by
             the
             Angels
             into
             heaven
             ;
             they
             which
             heard
             thereof
             presently
             caused
             prayers
             to
             be
             said
             for
             her
             soule
             .
             And
             Osberne
             relateth
             the
             like
             of
             Dunstan
             :
             that
             being
             at
             Bathe
             ,
             and
             h
             beholding
             in
             such
             another
             vision
             the
             soule
             of
             one
             that
             had
             been
             his
             scholer
             at
             Glastenbury
             ,
             to
             be
             carried
             up
             into
             
               the
               palace
               of
               heaven
            
             ;
             he
             
               straightway
               commended
               the
               same
               into
               the
               hands
               of
               the
               divine
               pie●ie
               ,
            
             and
             intreated
             the
             lords
             of
             the
             place
             where
             he
             was
             to
             do
             so
             likewise
             .
          
           
             Other
             narrations
             of
             the
             same
             kind
             may
             be
             found
             among
             them
             that
             have
             written
             of
             Saincts
             lives
             :
             &
             particularly
             in
             the
             Tome
             published
             by
             Mosander
             ,
             pag.
             69.
             touching
             the
             decease
             of
             Bathildis
             Queen
             of
             France
             ;
             &
             pa.
             25.
             concerning
             the
             departure
             of
             Godfry
             Earle
             of
             Cappenberg
             .
             who
             is
             said
             there
             to
             have
             appeared
             unto
             a
             certain
             Abbess
             ,
             called
             Gerbergis
             ,
             &
             to
             have
             acquainted
             her
             ,
             i
             
               that
               he
               was
               now
               without
               all
               delay
               ,
               &
               without
               all
               danger
               of
               any
               more
               severe
               triall
               ,
               gone
               unto
               the
               palace
               of
               the
               highest
               King
               ,
               and
               as
               the
               sonne
               of
               the
               immortall
               King
               was
               cloathed
               with
               blessed
               immortalitie
               .
            
             &
             the
             Monk
             that
             writ
             the
             Legend
             
             addeth
             ,
             that
             k
             shee
             presently
             thereupon
             
               caused
               the
               sacrifice
               of
               the
               Masse
               to
               be
               offered
               for
               him
               .
            
             which
             how
             fabulous
             soever
             it
             may
             be
             for
             the
             matter
             of
             the
             vision
             ,
             yet
             doth
             it
             strongly
             prove
             ,
             that
             within
             these
             500.
             years
             (
             for
             no
             longer
             since
             it
             is
             ,
             that
             this
             is
             accounted
             to
             have
             bene
             done
             )
             the
             use
             of
             offering
             for
             the
             soules
             of
             those
             that
             were
             beleeved
             to
             be
             in
             heaven
             was
             still
             retayned
             in
             the
             Church
             .
             The
             letters
             of
             Charles
             the
             great
             unto
             Offa
             King
             of
             Mercia
             are
             yet
             extant
             ;
             wherein
             hee
             l
             wisheth
             that
             intercessions
             should
             be
             made
             for
             Pope
             Adrian
             then
             lately
             deceased
             :
             
               not
               having
               any
               doubt
               at
               all
            
             (
             saith
             hee
             )
             
               but
               that
               his
               blessed
               soule
               is
               at
               rest
               ;
               but
               that
               we
               may
               shew
               our
               faithfulnesse
               and
               love
               unto
               our
               most
               deare
               friend
               .
            
             Lastly
             ,
             Pope
             Innocent
             the
             third
             (
             or
             the
             second
             rather
             )
             being
             inquired
             of
             by
             the
             Bishop
             of
             Cremona
             ,
             concerning
             the
             state
             of
             a
             certaine
             Priest
             that
             dyed
             without
             Baptisme
             :
             resolveth
             him
             out
             of
             S.
             Augustine
             and
             S.
             Ambrose
             ,
             that
             m
             
               because
               he
               continued
               in
               the
               faith
               of
               the
               holy
               mother
               the
               Church
               and
               the
               confession
               of
               the
               name
               of
               Christ
               ;
               he
               was
               assoyled
               from
               originall
               sinne
               ,
               and
               had
               attayned
               the
               joy
               of
               the
               heavenly
               country
               .
            
             Upon
             which
             ground
             at
             last
             he
             maketh
             this
             conclusion
             :
             n
             
               Ceasing
               therefore
               all
               questions
               ,
               hold
               the
               sentences
               of
               the
               learned
               Fathers
               ;
               and
               command
               continuall
               prayers
               and
               sacrifices
               to
               bee
               offered
               unto
               God
               in
               thy
               Church
               for
               the
               foresaid
               Priest.
               
            
          
           
             Now
             having
             thus
             declared
             ,
             unto
             what
             kinde
             of
             persons
             the
             Commemorations
             ordained
             by
             the
             ancient
             Church
             did
             extend
             :
             the
             next
             thing
             that
             commeth
             to
             consideration
             is
             ,
             what
             we
             are
             to
             conceive
             of
             the
             primarie
             
             intention
             of
             those
             prayers
             that
             were
             appointed
             to
             be
             made
             therein
             .
             And
             here
             we
             are
             to
             understand
             ,
             that
             first
             prayers
             of
             Praise
             and
             Thankesgiving
             were
             presented
             unto
             God
             for
             the
             blessed
             estate
             that
             the
             partie
             deceased
             was
             now
             entred
             upon
             :
             whereunto
             were
             afterwards
             added
             prayers
             of
             Deprecation
             and
             Petition
             ,
             that
             God
             would
             be
             pleased
             to
             forgive
             him
             his
             sinnes
             ,
             to
             keep
             him
             from
             Hell
             ,
             and
             to
             place
             him
             in
             the
             kingdome
             of
             Heaven
             .
             which
             kinde
             of
             intercessions
             ,
             howsoever
             at
             first
             they
             were
             well
             meant
             (
             as
             we
             shall
             heare
             )
             yet
             in
             processe
             of
             time
             they
             proved
             an
             occasion
             of
             confirming
             men
             in
             diverse
             errors
             ;
             especially
             when
             they
             beganne
             once
             to
             be
             applyed
             not
             onely
             to
             the
             good
             but
             to
             evill
             livers
             also
             ,
             unto
             whom
             by
             the
             first
             institution
             they
             never
             were
             intended
             .
          
           
             The
             terme
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               thankesgiving
               prayer
            
             ,
             I
             borrow
             from
             the
             writer
             of
             the
             
               Ecclesiasticall
               Hierarchy
            
             :
             who
             in
             the
             description
             of
             the
             funerall
             observances
             used
             of
             old
             in
             the
             Church
             ,
             informeth
             us
             ,
             first
             ,
             that
             the
             friends
             of
             the
             dead
             o
             
               accounted
               him
               to
               be
               (
               as
               he
               was
               )
               blessed
               ,
               because
               that
               according
               to
               his
               wish
               he
               had
               obtained
               a
               victorious
               end
               :
            
             and
             thereupon
             
               sent
               forth
               Hymnes
               of
               thankesgiving
               to
               the
               authour
               of
               that
               victory
               ;
               desiring
               withall
               ,
               that
               they
               themselves
               might
               come
               unto
               the
               like
               end
               .
            
             and
             then
             that
             p
             the
             Bishop
             likewise
             offered
             up
             
               a
               prayer
               of
               thankesgiving
            
             unto
             God
             ;
             when
             the
             dead
             was
             afterward
             q
             brought
             unto
             him
             ,
             to
             receive
             as
             it
             were
             at
             his
             hands
             a
             
               sacred
               coronation
            
             .
             Thus
             at
             the
             funerall
             of
             Fabiola
             ,
             the
             praysing
             of
             God
             by
             singing
             r
             of
             Psalmes
             ,
             and
             resounding
             of
             Alleluia
             ,
             is
             specially
             mentioned
             by
             
             S.
             Hierom
             :
             and
             the
             generall
             practise
             and
             intention
             of
             the
             Church
             therein
             is
             expressed
             and
             earnestly
             urged
             by
             S.
             Chrysostom
             in
             this
             maner
             .
             s
             
               Do
               not
               we
               prayse
               God
               ,
               and
               give
               thankes
               unto
               him
               for
               that
               he
               hath
               now
               crowned
               him
               that
               is
               departed
               ,
               for
               that
               he
               hath
               freed
               him
               from
               his
               labours
               ,
               for
               that
               quitting
               him
               from
               feare
               he
               keepeth
               him
               with
               himselfe
               ?
               Are
               not
               the
               Hymnes
               for
               this
               end
               ?
               Is
               not
               the
               singing
               of
               Psalmes
               for
               this
               purpose
               ?
               All
               these
               be
               tokens
               of
               rejoycing
               .
            
             Whereupon
             hee
             thus
             presseth
             them
             that
             used
             immoderate
             mourning
             for
             their
             dead
             .
             t
             
               Thou
               sayest
               ;
               Returne
               ,
               O
               my
               soule
               ,
               unto
               thy
               rest
               ,
               for
               the
               Lord
               hath
               dealt
               bountifully
               with
               thee
               :
               and
               dost
               thou
               weepe
               ?
               Is
               not
               this
               a
               stage-play
               ,
               is
               it
               not
               meere
               simulation
               ?
               For
               if
               thou
               dost
               indeed
               beleeve
               the
               things
               that
               thou
               sayest
               ,
               thou
               lamentest
               idely
               :
               but
               if
               thou
               playest
               ,
               and
               dissemblest
               ,
               and
               thinkest
               these
               things
               to
               be
               fables
               ;
               why
               doest
               thou
               then
               sing
               ?
               why
               doest
               thou
               suffer
               those
               things
               that
               are
               done
               ?
               Wherefore
               doest
               thou
               not
               drive
               away
               them
               that
               sing
               ?
            
             and
             in
             the
             end
             hee
             concludeth
             somewhat
             prophetically
             ;
             that
             he
             u
             
               very
               much
               feared
               ,
               lest
               by
               this
               meanes
               some
               grievous
               disease
               should
               creepe
               in
               upon
               the
               Church
               .
            
          
           
             Whether
             the
             doctrine
             now
             maintayned
             in
             the
             Church
             of
             Rome
             ,
             that
             the
             children
             of
             God
             presently
             after
             their
             departure
             out
             of
             this
             life
             ,
             are
             cast
             into
             a
             lake
             that
             burneth
             with
             fire
             and
             brimstone
             ,
             be
             not
             a
             spice
             of
             this
             disease
             ,
             and
             whether
             their
             practise
             in
             chanting
             of
             Psalmes
             (
             appointed
             for
             the
             expression
             of
             joy
             &
             thankfulnesse
             )
             over
             them
             whom
             they
             esteeme
             to
             be
             torme●ted
             in
             so
             lamentable
             a
             fashion
             ,
             be
             not
             a
             part
             of
             that
             scene
             and
             pageant
             at
             which
             S.
             Chrysostom
             doth
             so
             take
             on
             :
             I
             leave
             it
             unto
             others
             to
             judge
             .
             That
             his
             feare
             was
             not
             altogether
             vaine
             ,
             the
             event
             it selfe
             doth
             shew
             .
             For
             howsoever
             in
             his
             dayes
             ,
             the
             fire
             of
             the
             Romish
             Purgatorie
             
             was
             not
             as
             yet
             kindled
             :
             yet
             were
             there
             certain
             sticks
             then
             a
             gathering
             ,
             which
             ministred
             fuell
             afterwards
             unto
             that
             flame
             .
             Good
             S.
             Augustin
             ,
             (
             who
             lived
             three
             and
             twentie
             years
             after
             S.
             Chrysostoms
             death
             )
             declared
             himselfe
             to
             be
             of
             this
             minde
             :
             that
             the
             x
             oblations
             and
             almes
             usually
             offered
             in
             the
             Church
             
               for
               all
               the
               dead
               that
               received
               baptisme
               ,
               were
               thankesgivings
               for
               such
               as
               were
               very
               good
               ,
               propitiations
               for
               such
               as
               were
               not
               very
               bad
               ;
               but
               as
               for
               such
               as
               were
               very
               evill
               ,
               although
               they
               were
               no
               helpes
               of
               the
               dead
               ,
               yet
               were
               they
               some
               kinde
               of
               consolations
               of
               the
               living
               .
            
             And
             although
             this
             were
             but
             a
             private
             exposition
             of
             the
             Churches
             meaning
             in
             her
             prayers
             and
             oblations
             for
             the
             dead
             ;
             and
             the
             opinion
             of
             a
             Doctor
             too
             ,
             that
             did
             not
             hold
             Purgatorie
             to
             be
             anie
             article
             of
             his
             Creed
             :
             yet
             did
             the
             Romanists
             in
             times
             following
             greedily
             take
             hold
             of
             this
             ,
             and
             make
             it
             the
             maine
             foundation
             upon
             which
             they
             laid
             the
             hay
             and
             stubble
             of
             their
             devised
             Purgatorie
             .
          
           
             A
             private
             exposition
             I
             call
             this
             :
             not
             onely
             because
             it
             is
             not
             to
             be
             found
             in
             the
             writings
             of
             the
             former
             Fathers
             ,
             but
             also
             because
             it
             suteth
             not
             well
             with
             the
             generall
             practise
             of
             the
             Church
             which
             it
             intendeth
             to
             interpret
             .
             It
             may
             indeed
             fit
             in
             some
             sort
             that
             part
             of
             the
             Church-service
             ,
             wherein
             there
             was
             made
             a
             severall
             commemoration
             ,
             first
             of
             the
             
               Patriarches
               ,
               Prophets
               ,
               Apostles
            
             and
             Martyrs
             ,
             after
             one
             maner
             ;
             and
             then
             of
             the
             other
             dead
             ,
             after
             another
             :
             which
             ,
             together
             with
             the
             conceit
             that
             y
             
               an
               injury
               was
               offered
               to
               a
               Martyr
               ,
               by
               praying
               for
               him
               ,
            
             was
             it
             that
             first
             occasioned
             S.
             z
             Augustin
             to
             thinke
             of
             the
             former
             distinction
             .
             But
             in
             the
             a
             
               supplications
               for
               the
               spirits
               of
               the
               dead
               ,
               which
               the
               Church
               under
               
               a
               generall
               commemoration
               was
               accustomed
               to
               make
               for
               all
               that
               we●e
               deceased
               in
               the
               Christian
               and
               Catholicke
               communion
               :
            
             to
             imagine
             ,
             that
             one
             and
             the
             same
             act
             of
             praying
             should
             be
             a
             petition
             for
             some
             ,
             and
             for
             others
             a
             thankesgiving
             only
             ,
             is
             somwhat
             too
             harsh
             an
             interpretation
             .
             especially
             where
             we
             finde
             it
             propounded
             by
             way
             of
             petition
             ,
             and
             the
             intention
             thereof
             directly
             expressed
             .
             as
             in
             the
             Greek
             Liturgie
             ,
             attributed
             to
             S.
             Iames
             ,
             the
             brother
             of
             our
             Lord
             :
             b
             
               Be
               mindfull
               (
               O
               Lord
               God
               of
               the
               spirits
               and
               of
               all
               flesh
               )
               of
               such
               as
               vve
               have
               remembred
               and
               such
               as
               we
               have
               not
               remembred
               ,
               being
               of
               right
               beleefe
               ,
               from
               Abel
               the
               just
               untill
               this
               present
               day
               .
               Do
               thou
               cause
               them
               to
               rest
               in
               the
               land
               of
               the
               living
               ,
               in
               thy
               kingdome
               ,
               in
               the
               delight
               of
               Paradise
               ,
               in
               the
               bosoms
               of
               Abrahā
               and
               Isaac
               &
               Iacob
               ,
               our
               holy
               fathers
               :
               whence
               griefe
               &
               sorrow
               &
               sighing
               are
               fledd
               ,
               where
               the
               light
               of
               thy
               countenance
               doth
               visit
               them
               and
               shine
               for
               ever
               .
            
             and
             in
             the
             Offices
             compiled
             by
             Alcuinus
             :
             c
             
               O
               Lord
               ,
               holy
               Father
               ,
               almightie
               and
               everlasting
               God
               ,
               we
               humbly
               make
               request
               unto
               thee
               for
               the
               spirits
               of
               thy
               servants
               and
               handmaydes
               ,
               vvhich
               from
               the
               beginning
               of
               this
               world
               thou
               hast
               called
               unto
               thee
               :
               that
               thou
               wouldest
               vouchsafe
               ,
               O
               Lord
               ,
               to
               give
               unto
               them
               a
               lightsome
               place
               ,
               a
               place
               of
               refreshing
               and
               ease
               ;
               and
               that
               they
               may
               passe
               by
               the
               gates
               of
               hell
               ,
               and
               the
               vvayes
               of
               darkenesse
               ,
               and
               may
               abide
               in
               the
               mansions
               of
               the
               Saincts
               ,
               and
               in
               the
               holy
               light
               which
               thou
               didst
               promise
               of
               old
               unto
               Abraham
               and
               his
               seed
               .
            
          
           
             So
             the
             
               Commemoration
               of
               the
               faithfull
               departed
            
             ,
             retained
             as
             yet
             in
             the
             Romane
             Missall
             ,
             is
             begun
             with
             this
             orizon
             :
             
             d
             
               Eternall
               rest
               grant
               unto
               them
               ,
               O
               Lord
               :
               and
               let
               everlasting
               light
               shine
               unto
               them
               .
            
             Whereunto
             we
             may
             adde
             these
             two
             prayers
             (
             to
             omit
             a
             great
             number
             more
             of
             the
             like
             kinde
             )
             used
             of
             old
             in
             the
             same
             Church
             .
             e
             
               Receive
               ,
               O
               holy
               Trinitie
               ,
               this
               oblation
               ,
               vvhich
               vve
               offer
               unto
               thee
               for
               all
               that
               are
               departed
               in
               the
               confession
               of
               thy
               name
               :
               that
               thou
               reaching
               unto
               them
               the
               right
               hand
               of
               thy
               helpe
               ,
               they
               may
               have
               the
               rest
               of
               everlasting
               life
               ;
               and
               being
               separated
               from
               the
               punishments
               of
               the
               wicked
               ,
               they
               may
               alwayes
               persevere
               in
               the
               joy
               of
               thy
               praise
               .
            
             and
             ,
             f
             
               This
               oblation
               ,
               which
               we
               humbly
               offer
               unto
               thee
               for
               the
               commemoration
               of
               the
               soules
               that
               sleepe
               in
               peace
               ,
               we
               beseech
               thee
               ,
               O
               Lord
               ,
               receive
               graciously
               ;
               and
               of
               thy
               goodnesse
               grant
               ,
               that
               both
               the
               affection
               of
               this
               pietie
               may
               profite
               us
               ,
               and
               obtaine
               for
               them
               everlasting
               blisse
               .
            
             Where
             you
             may
             observe
             ,
             that
             the
             soules
             unto
             which
             
               everlasting
               blisse
            
             was
             wished
             for
             ,
             were
             yet
             acknowledged
             to
             rest
             
               in
               peace
            
             ,
             &
             consequently
             not
             to
             be
             disquieted
             with
             anie
             Purgatorie
             torment
             .
             even
             as
             in
             the
             Canon
             of
             the
             Masse
             it selfe
             ,
             the
             Priest
             in
             the
             Commemoration
             for
             the
             dead
             praieth
             thus
             :
             g
             
               Remember
               ,
               O
               Lord
               ,
               thy
               servants
               and
               handmaydes
               ,
               vvhich
               have
               gone
               before
               us
               with
               the
               ensigne
               of
               faith
               ,
               and
               sleepe
               in
               the
               sleepe
               of
               peace
               .
               To
               them
               ,
               O
               Lord
               ,
               and
               to
               all
               that
               are
               at
               
               rest
               in
               Christ
               ,
               we
               beseech
               thee
               that
               thou
               wouldest
               graunt
               a
               place
               of
               refreshing
               ,
               light
               ,
               and
               peace
               .
            
          
           
             Nay
             the
             Armenians
             in
             their
             Liturgie
             ,
             intreat
             God
             to
             h
             
               give
               eternall
               peace
            
             ,
             not
             only
             in
             generall
             
               unto
               all
               that
               have
               gone
               before
               us
               in
               the
               faith
               of
               Christ
            
             ;
             but
             also
             in
             particular
             to
             the
             
               Patriarches
               ,
               Apostles
               ,
               Prophets
            
             ,
             and
             Martyrs
             .
             which
             maketh
             directly
             for
             the
             opinion
             of
             those
             (
             against
             whom
             i
             
               Nicolaus
               Cabasilas
            
             doth
             dispute
             )
             who
             held
             ,
             that
             these
             Commemorations
             contayned
             
               a
               supplication
               for
               the
               Sainctes
               unto
               God
               ,
            
             and
             not
             
               a
               thankesgiving
            
             only
             .
             as
             also
             doe
             those
             formes
             of
             prayer
             which
             were
             used
             in
             the
             Roman
             Liturgie
             in
             the
             dayes
             of
             Pope
             Innocent
             the
             third
             :
             k
             
               Let
               such
               an
               oblation
               profit
               such
               or
               such
               a
               Sainct
               unto
               glory
               .
            
             and
             especially
             that
             for
             S.
             Leo
             ,
             which
             is
             found
             in
             the
             elder
             copies
             of
             the
             Gregorian
             Sacramentarie
             .
             l
             
               Grant
               unto
               us
               ,
               O
               Lord
               ,
               that
               this
               oblation
               may
               profit
               the
               soule
               of
               thy
               servant
               Leo.
            
             for
             which
             the
             later
             bookes
             have
             chopt
             in
             this
             prayer
             :
             m
             
               Grant
               unto
               us
               ,
               O
               Lord
               ,
               that
               by
               the
               intercession
               of
               thy
               servant
               Leo
               this
               oblation
               may
               profit
               us
               .
            
             Concerning
             which
             alteration
             ,
             when
             the
             archbishop
             of
             Lyons
             propounded
             such
             another
             question
             unto
             Pope
             Innocent
             ,
             as
             our
             Challenger
             at
             the
             beginning
             did
             unto
             us
             ;
             n
             
               vvho
               it
               was
               that
               did
               change
               it
               ,
               or
               when
               it
               was
               changed
               ,
               or
               why
               ?
            
             the
             Pope
             returneth
             him
             for
             answer
             :
             o
             
               that
               who
               did
               change
               it
               ,
               or
               when
               it
               was
               changed
               ,
               
               he
               was
               ignorant
               of
               ;
               yet
               he
               knew
               ,
               upon
               what
               occasion
               it
               was
               changed
               .
               because
               that
               ,
               where
               the
               authoritie
               of
               the
               Holy
               Scripture
               doth
               say
               ,
               that
               he
               doth
               injurie
               unto
               a
               Martyr
               who
               prayeth
               for
               a
               Martyr
               ,
            
             which
             is
             a
             new
             text
             of
             holy
             Scripture
             ,
             of
             the
             Popes
             owne
             canonization
             )
             
               the
               same
               by
               the
               like
               reason
               is
               to
               be
               held
               of
               other
               Saincts
               .
            
             The
             Glosse
             upon
             this
             Decretall
             layeth
             down
             the
             reason
             of
             this
             mutation
             a
             little
             more
             roundly
             :
             p
             
               Of
               old
               they
               prayed
               for
               him
               ,
               now
               at
               this
               day
               hee
               prayeth
               for
               us
               ;
               and
               so
               vvas
               the
               change
               made
               .
            
             And
             q
             
               Alphonsus
               Mendoza
            
             telleth
             us
             ,
             that
             the
             old
             prayer
             was
             deservedly
             disused
             ,
             and
             this
             other
             substituted
             in
             the
             roome
             thereof
             :
             
               Grant
               unto
               us
               ,
               we
               beseech
               thee
               O
               Lord
               ,
               that
               by
               the
               intercession
               of
               thy
               servant
               Leo
               this
               oblation
               may
               profit
               us
               .
            
             which
             prayer
             indeed
             was
             to
             be
             found
             heretofore
             
               in
               modernioribus
               Sacramentarijs
            
             (
             as
             Pope
             Innocent
             speaketh
             )
             and
             in
             the
             Roman
             Missalls
             that
             were
             published
             before
             the
             Councell
             of
             Trent
             (
             as
             namely
             in
             that
             which
             was
             printed
             at
             Paris
             ,
             an
             .
             1529.
             )
             but
             in
             the
             new
             reformed
             Missall
             (
             wherwith
             ,
             it
             seemeth
             ,
             Mendoza
             was
             not
             so
             well
             acquainted
             as
             with
             his
             Scholasticall
             controversies
             )
             it
             is
             put
             out
             againe
             ,
             and
             another
             prayer
             for
             Leo
             put
             in
             ;
             that
             by
             the
             celebration
             of
             those
             
             
               offices
               of
               atonement
               ,
               a
               blessed
               retribution
               might
               accompanie
               him
               .
            
             Neither
             is
             there
             anie
             more
             wrong
             done
             unto
             S.
             Leo
             ,
             in
             praying
             for
             him
             after
             this
             maner
             ,
             then
             unto
             all
             the
             rest
             of
             his
             fellowes
             in
             that
             other
             prayer
             of
             the
             Romane
             Liturgie
             :
             s
             
               We
               have
               received
               ,
               O
               Lord
               ,
               the
               divine
               mysteries
               ;
               which
               as
               they
               doe
               profit
               thy
               Saints
               unto
               glory
               ,
               so
               we
               do
               beseech
               thee
               that
               they
               may
               profit
               us
               for
               our
               healing
               ,
            
             and
             nothing
             so
             much
             as
             
             is
             done
             unto
             all
             the
             faithfull
             deceased
             ,
             when
             in
             their
             Masses
             for
             the
             dead
             they
             say
             daily
             :
             t
             
               Lord
               Iesus
               Christ
               ,
               king
               of
               glory
               ,
               deliver
               the
               soules
               of
               all
               the
               faithfull
               that
               are
               departed
               ,
               from
               the
               paines
               of
               Hell
               ,
               and
               from
               the
               deepe
               lake
               ;
               deliver
               them
               from
               the
               mouth
               of
               the
               Lion
               ,
               that
               Hell
               do
               not
               swallow
               them
               up
               ,
               that
               they
               fall
               not
               into
               darkenesse
               .
            
             So
             that
             whatsoever
             commodious
             expositions
             our
             Adversaries
             can
             bring
             for
             the
             justifying
             of
             the
             Romane
             service
             :
             the
             same
             may
             wee
             make
             use
             of
             ,
             to
             shew
             ,
             that
             the
             ancient
             Church
             might
             pray
             for
             the
             dead
             ,
             and
             yet
             in
             so
             doing
             have
             no
             relation
             at
             all
             unto
             Purgatorie
             ;
             yea
             and
             pray
             for
             the
             Martyrs
             and
             other
             Saincts
             that
             were
             in
             the
             state
             of
             blisse
             ,
             without
             offering
             unto
             them
             anie
             injurie
             thereby
             .
          
           
             For
             the
             clearing
             of
             the
             meaning
             of
             those
             prayers
             which
             are
             made
             for
             Leo
             ,
             and
             the
             other
             Saincts
             ,
             to
             the
             two
             expositiōs
             brought
             in
             by
             Pope
             Innocent
             ,
             Cardinall
             Bellarmine
             addeth
             this
             for
             a
             third
             ;
             u
             
               that
               peradventure
               therin
               the
               glory
               of
               the
               body
               is
               petitioned
               for
               ,
               which
               they
               shal
               have
               in
               the
               day
               of
               the
               Resurrectiō
               .
               For
               although
            
             (
             saith
             he
             )
             
               they
               shal
               certainly
               obtain
               that
               glory
               ,
               &
               it
               be
               due
               unto
               their
               merits
               ;
               yet
               it
               is
               not
               absurd
               to
               desire
               &
               aske
               this
               for
               them
               ,
               that
               by
               more
               meanes
               it
               may
               be
               due
               unto
               them
               .
            
             Where
             ,
             laying
             aside
             those
             unsavourie
             termes
             of
             debt
             and
             merits
             (
             whereof
             we
             shall
             have
             occasion
             to
             treate
             in
             their
             proper
             place
             )
             the
             answer
             is
             otherwise
             true
             in
             part
             ,
             but
             not
             full
             enough
             to
             give
             satisfaction
             unto
             that
             which
             was
             objected
             .
             For
             the
             primary
             intention
             of
             the
             Church
             indeed
             ,
             in
             her
             prayers
             for
             the
             dead
             ,
             had
             reference
             unto
             the
             day
             of
             the
             Resurrection
             :
             which
             also
             in
             diverse
             places
             we
             finde
             to
             have
             beene
             expressely
             prayed
             for
             .
             as
             in
             the
             Aegyptian
             Liturgie
             ,
             attributed
             unto
             S.
             Cyrill
             Bishop
             
             of
             Alexandria
             .
             x
             
               Raise
               up
               their
               bodies
               ,
               in
               the
               day
               which
               thou
               hast
               appointed
               ,
               according
               to
               thy
               promises
               which
               are
               true
               and
               cannot
               lye
               :
               graunt
               unto
               them
               ,
               according
               to
               thy
               promises
               ,
               that
               vvhich
               eye
               hath
               not
               seene
               ,
               and
               eare
               hath
               not
               heard
               ,
               and
               which
               hath
               not
               ascended
               into
               the
               heart
               of
               man
               ;
               which
               thou
               hast
               prepared
               ,
               O
               Lord
               ,
               for
               them
               that
               love
               thy
               holy
               name
               :
               that
               thy
               servants
               may
               not
               remaine
               in
               death
               ,
               but
               may
               get
               out
               from
               thence
               ;
               although
               slouthfulnesse
               and
               negligence
               have
               followed
               them
               .
            
             and
             in
             that
             which
             is
             used
             by
             the
             Christians
             of
             S.
             Thomas
             (
             as
             they
             are
             commonly
             called
             )
             in
             the
             East
             Indies
             :
             y
             
               Let
               the
               holy
               Gh●st
               give
               resurrection
               to
               your
               dead
               at
               the
               last
               day
               ;
               and
               make
               them
               vvorthy
               of
               the
               incorruptible
               kingdome
               .
            
             Such
             is
             the
             prayer
             of
             S.
             Ambrose
             for
             Gratian
             and
             Valentinian
             the
             Emperours
             :
             z
             
               I
               doe
               beseech
               thee
               ,
               most
               high
               God
               ,
               that
               thou
               wouldest
               rayse
               up
               againe
               those
               deare
               yong
               men
               with
               a
               speedie
               resurrection
               ;
               that
               thou
               mayest
               recompence
               this
               untimely
               course
               of
               this
               present
               life
               vvith
               a
               timely
               resurrection
               .
            
             and
             that
             in
             Alcuinus
             :
             a
             
               Let
               their
               soules
               sustaine
               no
               hurt
               ;
               but
               when
               that
               great
               day
               of
               the
               resurrection
               and
               remuneration
               shall
               come
               ,
               vouchsafe
               to
               raise
               them
               up
               ,
               O
               Lord
               ,
               together
               with
               thy
               Saincts
               and
               thine
               elect
               .
            
             and
             that
             in
             Grimoldus
             his
             Sacramentarie
             :
             b
             
               Almightie
               
               and
               everlasting
               God
               ,
               vouchsafe
               to
               place
               the
               body
               and
               the
               soule
               and
               the
               spirit
               of
               thy
               servant
               N.
               in
               the
               bosomes
               of
               Abraham
               ,
               Isaac
               ,
               and
               Iacob
               ;
               that
               vvhen
               the
               day
               of
               thy
               acknowledgement
               shall
               come
               ,
               thou
               mayest
               command
               them
               to
               be
               raysed
               up
               among
               thy
               Saincts
               and
               thine
               elect
               .
            
          
           
             But
             yet
             the
             Cardinalls
             answer
             ,
             that
             the
             glorie
             of
             the
             body
             may
             be
             prayed
             for
             ,
             which
             the
             Saincts
             shall
             have
             at
             the
             day
             of
             the
             Resurrection
             ,
             commeth
             somewhat
             short
             of
             that
             which
             the
             Church
             used
             to
             request
             in
             the
             behalfe
             of
             S.
             Leo.
             For
             in
             that
             prayer
             expresse
             mention
             is
             made
             of
             his
             soule
             :
             and
             to
             it
             is
             wished
             that
             profit
             may
             redound
             by
             the
             present
             oblation
             .
             And
             therefore
             this
             defect
             must
             be
             supplyed
             out
             of
             his
             answer
             unto
             that
             other
             praier
             which
             is
             m●de
             for
             the
             soules
             of
             the
             faithfull
             depa●ted
             ,
             that
             they
             may
             be
             delivered
             out
             of
             the
             mouth
             of
             the
             Lion
             ,
             and
             that
             Hell
             may
             not
             swallow
             them
             up
             .
             To
             this
             he
             saith
             ;
             that
             c
             
               the
               Church
               doth
               pray
               for
               these
               soules
               ,
               that
               they
               may
               not
               be
               condemned
               unto
               the
               everlasting
               paines
               of
               Hell
               :
               not
               as
               if
               it
               were
               not
               certain
               ,
               that
               they
               should
               not
               be
               condemned
               unto
               those
               paines
               ,
               but
               because
               it
               is
               Gods
               pleasure
               that
               we
               should
               pray
               ,
               even
               for
               those
               things
               which
               we
               are
               certainly
               to
               receive
               .
            
             The
             same
             answer
             did
             
               Alphonsus
               de
               Castro
            
             give
             before
             him
             :
             that
             d
             
               very
               often
               those
               things
               are
               prayed
               for
               ,
               which
               are
               certainely
               knowne
               shall
               come
               to
               passe
               as
               they
               are
               prayed
               for
               ;
               and
               that
               of
               this
               there
               be
               very
               manie
               testimonies
               .
            
             and
             
               Iohannes
               Medina
            
             :
             that
             e
             
               God
               d●lighteth
               to
               be
               prayed
               unto
               ,
               even
               for
               those
               
               things
               ,
               which
               otherwise
               he
               purposed
               to
               do
               .
               For
               God
               had
               decreed
            
             (
             saith
             he
             )
             
               after
               the
               sinne
               of
               Adam
               to
               take
               our
               flesh
               ,
               and
               he
               decreed
               the
               time
               ,
               wherein
               he
               meant
               to
               come
               :
               and
               yet
               the
               prayers
               of
               the
               Saincts
               ,
               that
               prayed
               for
               his
               Incarnation
               and
               for
               his
               comming
               ,
               were
               acceptable
               unto
               him
               .
               God
               hath
               also
               decreed
               to
               grant
               pardon
               unto
               every
               repentant
               sinner
               :
               and
               yet
               the
               prayer
               is
               gratefull
               unto
               him
               ,
               wherein
               eyther
               the
               penitent
               doth
               pray
               for
               himselfe
               ,
               or
               another
               for
               him
               ,
               that
               God
               would
               be
               pleased
               to
               accept
               his
               repentance
               .
               God
               hath
               decreed
               also
               and
               promised
               ,
               not
               to
               forsake
               his
               Church
               ,
               and
               to
               be
               present
               with
               Councells
               lawfully
               assembled
               :
               yet
               the
               prayer
               notwithstanding
               is
               gratefull
               unto
               God
               ,
               and
               the
               hymnes
               ,
               vvhereby
               his
               presence
               ,
               and
               favour
               ,
               and
               grace
               ,
               is
               implored
               both
               for
               the
               Councell
               &
               the
               Church
               .
            
             And
             whereas
             it
             might
             be
             obiected
             ,
             that
             howsoever
             the
             Church
             may
             sometimes
             pray
             for
             those
             things
             which
             shee
             shall
             certainly
             receive
             ,
             yet
             shee
             doth
             not
             pray
             for
             those
             things
             which
             shee
             hath
             alreadie
             received
             ;
             and
             this
             shee
             hath
             received
             ,
             that
             those
             soules
             shall
             not
             be
             damned
             ,
             seeing
             they
             have
             received
             their
             sentence
             ,
             and
             are
             most
             secure
             from
             damnation
             :
             the
             Cardinall
             replieth
             ,
             that
             this
             obiection
             may
             easily
             be
             avoyded
             .
             f
             
               For
               although
               those
               soules
            
             (
             saith
             he
             )
             
               have
               received
               already
               their
               first
               sentence
               in
               the
               particular
               judgement
               ,
               and
               by
               that
               sentence
               are
               freed
               from
               Hell
               :
               yet
               doth
               there
               yet
               remaine
               the
               generall
               judgement
               ,
               in
               which
               they
               are
               to
               receive
               the
               second
               sentence
               .
               Wherefore
               the
               Church
               praying
               ,
               that
               those
               soules
               in
               the
               last
               judgement
               may
               not
               fall
               into
               darkenesse
               ,
               nor
               be
               swallowed
               up
               of
               Hel
               ,
               doth
               not
               pray
               for
               the
               thing
               which
               the
               soule
               hath
               ,
               but
               which
               it
               shall
               receive
               .
            
             Thus
             these
             
             men
             ,
             labouring
             to
             shew
             how
             the
             prayers
             for
             the
             dead
             used
             in
             their
             Church
             may
             stand
             with
             their
             conceits
             of
             Purgatorie
             ,
             doe
             thereby
             informe
             us
             how
             the
             prayers
             for
             the
             dead
             ,
             used
             by
             the
             ancient
             Church
             ,
             may
             stand
             well
             enough
             without
             the
             supposall
             of
             anie
             Purgatorie
             at
             all
             .
             For
             if
             we
             may
             pray
             for
             those
             things
             which
             wee
             are
             most
             sure
             shall
             come
             to
             passe
             ;
             and
             the
             Church
             ,
             by
             the
             Adversaries
             owne
             confession
             ,
             did
             pray
             accordingly
             ,
             that
             the
             soules
             of
             the
             faithfull
             might
             escape
             the
             paines
             of
             Hell
             at
             the
             generall
             Iudgement
             ,
             notwithstanding
             they
             had
             certainly
             beene
             freed
             from
             them
             alreadie
             by
             the
             sentence
             of
             the
             particular
             Iudgement
             :
             by
             the
             same
             reason
             ,
             when
             the
             Church
             in
             times
             past
             besought
             God
             to
             g
             
               remember
               all
               those
               that
               slept
               in
               the
               hope
               of
               the
               resurrection
               of
               everlasting
               life
            
             (
             which
             is
             the
             forme
             of
             prayer
             used
             in
             the
             Greeke
             Liturgies
             )
             and
             to
             give
             unto
             them
             rest
             ,
             and
             to
             bring
             them
             unto
             the
             place
             where
             the
             light
             of
             his
             countenance
             should
             shine
             upon
             them
             for
             evermore
             ;
             why
             should
             not
             we
             thinke
             ,
             that
             it
             desired
             these
             things
             should
             be
             granted
             unto
             them
             by
             the
             last
             sentence
             at
             the
             day
             of
             the
             Resurrection
             ,
             notwithstanding
             they
             were
             formerly
             adiudged
             unto
             them
             by
             the
             particular
             sentence
             at
             the
             time
             of
             their
             dissolution
             ?
          
           
             For
             as
             h
             
               that
               which
               shall
               befall
               unto
               all
               at
               the
               day
               of
               judgement
               ,
               is
               accomplished
               in
               every
               one
               at
               the
               day
               of
               his
               death
               :
            
             so
             on
             the
             other
             side
             ,
             whatsoever
             befalleth
             the
             soule
             of
             everie
             one
             at
             the
             day
             of
             his
             death
             ,
             the
             same
             is
             fully
             accomplished
             upon
             the
             whole
             man
             at
             the
             day
             of
             the
             generall
             iudgement
             .
             Whereupon
             wee
             finde
             ,
             that
             the
             Scriptures
             everie
             where
             doe
             point
             out
             that
             great
             day
             unto
             us
             ,
             as
             the
             time
             wherein
             mercie
             and
             forgivenesse
             ,
             rest
             and
             refreshing
             ,
             ioy
             and
             gladnesse
             ,
             redemption
             and
             salvation
             ,
             rewards
             and
             crownes
             shall
             be
             bestowed
             
             upon
             all
             Gods
             children
             ,
             as
             in
             2.
             
             Timoth.
             1.16
             ,
             18.
             
             
               The
               Lord
               give
               mercie
               unto
               the
               house
               of
               Onesiphorus
               :
               the
               Lord
               grant
               unto
               him
               ,
               that
               he
               may
               finde
               mercie
               of
               the
               Lord
               in
               that
               day
               .
            
             1.
             
             Cor.
             1.8
             .
             
               Who
               shall
               also
               confirme
               you
               unto
               the
               end
               ,
               that
               ye
               may
               be
               blamelesse
               in
               the
               day
               of
               our
               Lord
               Iesus
               Christ.
            
             Act.
             3.19
             .
             
               Repent
               ye
               therefore
               ,
               and
               be
               converted
               ,
               that
               your
               sinnes
               may
               be
               blotted
               out
               ,
               when
               the
               times
               of
               refreshing
               shall
               come
               from
               the
               presence
               of
               the
               Lord.
            
             2.
             
             Thessal
             .
             1.6
             ,
             7.
             
             
               It
               is
               a
               righteous
               thing
               with
               God
               ,
               to
               recompense
               unto
               you
               which
               are
               troubled
               ,
               rest
               with
               us
               ,
               when
               the
               Lord
               Iesus
               shal
               be
               revealed
               from
               heaven
               ,
               with
               his
               mightie
               Angells
               .
            
             Philip.
             2.16
             .
             
               That
               I
               may
               rejoyce
               in
               the
               day
               of
               Christ
               ,
               that
               I
               have
               not
               runne
               in
               vaine
               ,
               neyther
               labou●ed
               in
               vaine
               .
            
             1.
             
             Thessal
             .
             2.19
             .
             
               For
               what
               is
               our
               hope
               ,
               or
               joy
               ,
               or
               crowne
               of
               rejoycing
               ?
               are
               not
               even
               yee
               in
               the
               presence
               of
               our
               Lord
               Iesus
               Christ
               at
               his
               comming
               ?
            
             1.
             
             Pet.
             1.
             
             ●
             .
             
               Who
               are
               kept
               by
               the
               power
               of
               God
               through
               faith
               unto
               salvation
               ,
               readie
               to
               be
               revealed
               in
               the
               last
               time
               .
            
             1.
             
             Corinth
             .
             5.5
             .
             
               That
               the
               spirit
               may
               be
               saved
               in
               the
               day
               of
               the
               Lord
               I●sus
               .
            
             Ephes.
             4.30
             .
             
               Grieve
               not
               the
               holy
               spirit
               of
               God
               ,
               whereby
               yee
               are
               sealed
               unto
               the
               day
               of
               redemption
               .
            
             Luk.
             21.28
             .
             
               When
               these
               things
               beginne
               to
               come
               to
               passe
               ,
               then
               looke
               up
               ,
               and
               lift
               up
               your
               heads
               ,
               for
               your
               redemption
               draweth
               nigh
               .
            
             2.
             
             Timoth.
             4.8
             .
             
               Henceforth
               there
               is
               laid
               up
               for
               me
               a
               crown
               of
               righ●eousnesse
               ,
               which
               the
               Lord
               the
               righteous
               judge
               shall
               give
               me
               at
               that
               day
               .
            
             and
             Luk.
             14.14
             .
             
               Thou
               shalt
               be
               recompensed
               at
               the
               resurrection
               of
               the
               just
               .
            
          
           
             And
             that
             the
             Church
             in
             her
             Offices
             for
             the
             dead
             had
             speciall
             respect
             unto
             this
             time
             of
             the
             Resurrection
             :
             appeareth
             plainly
             ,
             both
             by
             the
             portions
             of
             Scripture
             appointed
             to
             be
             read
             therein
             ,
             and
             by
             diverse
             particulars
             in
             the
             prayers
             themselves
             that
             manifestly
             discover
             this
             intention
             .
             For
             there
             i
             
               the
               ministers
            
             (
             as
             the
             writer
             
             of
             the
             Ecclesiasticall
             Hierarchy
             reporteth
             )
             
               read
               those
               undoubted
               promises
               vvhich
               are
               recorded
               in
               the
               divine
               Scriptures
               of
               our
               holy
               Resurrectiō
               :
               and
               then
               devoutly
               sang
               such
               of
               the
               sacred
               Psalmes
               as
               were
               of
               the
               same
               subject
               and
               argument
               .
            
             And
             so
             accordingly
             in
             the
             Romane
             Missall
             ,
             the
             lessons
             ordained
             to
             be
             read
             for
             that
             time
             ,
             are
             taken
             from
             1.
             
             Corinth
             .
             15.
             
             
               Behold
               I
               tell
               you
               a
               mysterie
               .
               Wee
               shall
               all
               rise
               againe
               ,
            
             &c.
             
             Ioh.
             5.
             
             
               The
               houre
               commeth
               wherein
               all
               that
               are
               in
               the
               graves
               shall
               heare
               his
               voyce
               ,
               and
               they
               that
               have
               done
               good
               shall
               come
               forth
               unto
               the
               resurrection
               of
               life
               ,
            
             &c.
             1.
             
             Thessal
             .
             4.
             
             
               Brethren
               ,
               we
               would
               not
               have
               you
               ignorant
               concerning
               them
               that
               sleepe
               ,
               that
               yee
               sorrow
               not
               ,
               as
               others
               which
               have
               no
               hope
               .
            
             Ioh.
             11.
             
             
               I
               am
               the
               resurrection
               and
               the
               life
               :
               he
               that
               beleeveth
               in
               me
               ,
               although
               he
               were
               dead
               ,
               shall
               live
               .
            
             2.
             
             Maccab.
             12.
             
             
               Iudas
               caused
               a
               sacrifice
               to
               be
               offered
               for
               the
               sinnes
               of
               the
               dead
               ,
               justly
               and
               religiously
               thinking
               of
               the
               Resurrection
               .
            
             Ioh.
             6.
             
             
               This
               is
               the
               will
               of
               my
               Father
               that
               sent
               me
               ;
               that
               every
               one
               that
               seeth
               the
               Sonne
               ,
               and
               beleeveth
               in
               him
               ,
               may
               have
               life
               everlasting
               :
               and
               I
               will
               raise
               him
               up
               at
               the
               last
               day
               .
            
             and
             ,
             
               He
               that
               eateth
               my
               flesh
               ,
               and
               drinketh
               my
               blood
               ,
               hath
               life
               everlasting
               :
               and
               I
               will
               raise
               him
               up
               at
               the
               last
               day
               .
            
             and
             lastly
             ,
             Apocal.
             14.
             
             
               I
               heard
               a
               voyce
               from
               heaven
               ,
               saying
               unto
               me
               :
               Write
               ,
               Blessed
               are
               the
               dead
               which
               dye
               in
               the
               Lord
               ,
               from
               henceforth
               now
               ,
               saith
               the
               Spirit
               ,
               that
               they
               may
               rest
               from
               their
               labours
               ;
               for
               their
               workes
               follow
               them
               .
            
             Wherewith
             the
             Sequence
             also
             doth
             agree
             ,
             beginning
             
               
                 k
                 Dies
                 irae
                 ,
                 dies
                 illa
                 ,
              
               
                 Solvet
                 saeclum
                 in
                 favillâ
                 :
              
               
                 Teste
                 David
                 cum
                 Sibyllâ
                 .
              
            
             and
             ending
             ;
             
               
                 Lacrymosa
                 dies
                 illa
                 ,
              
               
                 Quâ
                 resurget
                 ex
                 favillâ
              
               
               
                 Iudicandus
                 homo
                 reus
                 .
              
               
                 Huic
                 ergo
                 parce
                 Deus
                 .
              
               
                 Pie
                 Iesu
                 Domine
                 ,
              
               
                 Dona
                 eis
                 requiem
                 .
              
            
          
           
             Tertullian
             in
             his
             booke
             
               de
               Monogamiâ
            
             (
             which
             hee
             wrote
             after
             hee
             had
             beene
             infected
             with
             the
             heresie
             of
             the
             Montanists
             )
             speaking
             of
             the
             prayer
             of
             a
             widow
             for
             the
             soule
             of
             her
             deceased
             husband
             ,
             saith
             that
             l
             
               she
               requesteth
               refreshing
               for
               him
               ,
               and
               a
               portion
               in
               the
               first
               resurrection
               .
            
             Which
             seemeth
             to
             have
             some
             tang
             of
             the
             error
             of
             the
             Millenaries
             (
             whereunto
             not
             m
             Tertullian
             onely
             with
             his
             n
             Prophet
             Montanus
             ,
             but
             o
             Nepos
             also
             ,
             and
             p
             Lactantius
             ,
             and
             diverse
             other
             Doctors
             of
             the
             Church
             did
             fall
             )
             who
             misunderstanding
             the
             prophecie
             in
             the
             20.
             of
             the
             Revelation
             ,
             imagined
             that
             there
             should
             be
             a
             
               first
               resurrection
            
             of
             the
             just
             that
             should
             raigne
             here
             a
             thousand
             yeares
             upon
             earth
             ,
             and
             after
             that
             a
             
               second
               resurrection
            
             of
             the
             wicked
             ,
             at
             the
             day
             of
             the
             general
             judgement
             .
             Yet
             in
             a
             certaine
             Gotthicke
             Missall
             I
             meet
             with
             two
             severall
             exhortations
             made
             unto
             the
             people
             ,
             to
             pray
             after
             the
             selfe
             same
             forme
             .
             the
             one
             ,
             that
             God
             would
             q
             
               vouchsafe
               to
               place
               in
               the
               bosome
               of
               Abraham
               the
               soules
               of
               those
               that
               be
               at
               rest
               ,
               and
               admit
               them
               unto
               the
               part
               of
               the
               first
               resurrectiō
               :
            
             the
             other
             (
             which
             I
             find
             elsewhere
             also
             repeated
             in
             particular
             )
             that
             r
             he
             would
             
               place
               in
               rest
               ,
               the
               spirits
               of
               their
               friends
               which
               were
               gone
               before
               them
               in
               the
               Lords
               peace
               ,
               and
               rayse
               them
               up
               in
               the
               part
               of
               
               the
               first
               resurrection
               .
            
             Which
             how
             it
             may
             be
             excused
             otherwise
             then
             by
             saying
             ,
             that
             at
             the
             generall
             resurrection
             s
             
               the
               dead
               in
               Christ
               shall
               rise
               fi●st
               ,
            
             and
             then
             the
             wicked
             shall
             be
             raysed
             after
             them
             ;
             and
             by
             referring
             the
             
               first
               resurrection
            
             unto
             the
             t
             
               resurrection
               of
               the
               just
            
             which
             shall
             be
             at
             that
             day
             :
             I
             cannot
             well
             resolve
             .
             For
             certaine
             it
             is
             ,
             that
             the
             
               first
               r●surrection
            
             spoken
             of
             in
             the
             20.
             chapter
             of
             the
             Revelation
             of
             S.
             Iohn
             ,
             is
             the
             resu●rection
             of
             the
             soule
             from
             the
             death
             of
             sinne
             and
             error
             in
             this
             world
             ;
             as
             the
             second
             is
             the
             resurrection
             of
             the
             bodie
             ,
             out
             of
             the
             dust
             of
             the
             earth
             ,
             in
             the
             world
             to
             come
             .
             both
             whi●h
             be
             distinctly
             layd
             down
             by
             our
             Saviour
             in
             the
             fift
             chapter
             of
             the
             Gospell
             of
             S.
             Iohn
             :
             the
             first
             in
             the
             25.
             verse
             ;
             
               The
               houre
               is
               comming
               ,
               and
               now
               is
               ,
               when
               the
               dead
               shall
               heare
               the
               voyce
               of
               the
               Sonne
               of
               God
               ,
               and
               they
               that
               heare
               shall
               live
               .
            
             the
             second
             in
             the
             28.
             and
             29.
             
             
               Marveile
               not
               at
               this
               :
               for
               the
               houre
               is
               comming
               ,
               in
               which
               all
               that
               are
               in
               the
               graves
               shall
               heare
               his
               voyce
               ,
               and
               shall
               come
               forth
               ,
               they
               that
               have
               done
               good
               unto
               the
               resurrection
               of
               life
               ,
               and
               they
               that
               have
               done
               evill
               unto
               the
               resurrection
               of
               damnation
            
             :
          
           
             And
             to
             this
             generall
             resurrection
             and
             to
             the
             judgement
             of
             the
             last
             day
             ,
             had
             the
             Church
             relation
             in
             her
             prayers
             :
             some
             patternes
             whereof
             it
             will
             not
             be
             amisse
             to
             exhibit
             here
             ,
             in
             these
             examples
             following
             ▪
             u
             
               Although
               the
               condition
               of
               death
               brought
               in
               upon
               mankinde
               doth
               make
               our
               hearts
               and
               mindes
               heavy
               :
               yet
               by
               the
               gift
               of
               thy
               clemencie
               we
               are
               raised
               up
               with
               the
               hope
               of
               future
               immortalitie
               ;
               and
               being
               mindfull
               of
               eternall
               salvation
               ,
               are
               not
               
               afraid
               to
               sustaine
               the
               losse
               of
               this
               light
               .
               For
               by
               the
               benefite
               of
               thy
               grace
               life
               is
               not
               taken
               away
               to
               the
               faithful
               ,
               but
               changed
               :
               and
               the
               soules
               being
               freed
               from
               the
               prison
               of
               the
               body
               ,
               abhorre
               things
               mortall
               ,
               when
               they
               attaine
               unto
               things
               eternall
               .
               Wherefore
               we
               beseech
               thee
               ,
               that
               thy
               servant
               N.
               being
               placed
               in
               the
               tabernacles
               of
               the
               blessed
               ,
               may
               rejoyce
               that
               he
               hath
               escaped
               the
               straytes
               of
               the
               flesh
               ,
               and
               in
               the
               desire
               of
               glorification
               expect
               with
               confidence
               the
               day
               of
               Iudgement
               .
            
             x
             Through
             Iesus
             Christ
             our
             Lord.
             
               whose
               holy
               passion
               we
               celebrate
               without
               doubt
               for
               immortall
               and
               well
               resting
               soules
               :
               for
               them
               especially
               ,
               upon
               whom
               thou
               hast
               bestowed
               the
               grace
               of
               the
               second
               birth
               ;
               who
               by
               the
               example
               of
               the
               same
               Iesus
               Christ
               our
               Lord
               have
               begunne
               to
               be
               secure
               of
               the
               resurrection
               .
               For
               thou
               vvho
               hast
               made
               the
               things
               that
               were
               not
               ,
               art
               able
               to
               repaire
               the
               things
               that
               were
               :
               and
               hast
               given
               unto
               us
               evidences
               of
               the
               resurrection
               to
               come
               ,
               not
               onely
               by
               the
               doctrine
               of
               the
               Prophets
               and
               Apostles
               ,
               but
               also
               by
               the
               resurrection
               of
               the
               same
               thy
               onely
               begotten
               Sonne
               our
               Redeemer
               .
            
             y
             O
             God
             ,
             
               who
               art
               the
               Creator
               and
               maker
               of
               all
               things
               ,
               and
               vvho
               art
               the
               blisse
               of
               thy
               Saincts
               ;
               grant
               unto
               us
               who
               make
               request
               unto
               thee
               ,
               that
               the
               spirit
               of
               our
               brother
               ,
               who
               is
               loosed
               from
               the
               knott
               of
               his
               body
               ,
               may
               bee
               presented
               in
               the
               blessed
               resurrection
               of
               thy
               Saincts
               .
            
             z
             O
             almightie
             and
             mercifull
             God
             ,
             
               vve
               doe
               intreat
               
               thy
               clemency
               ,
               forasmuch
               as
               by
               thy
               judgement
               we
               are
               borne
               and
               make
               an
               end
               ;
               that
               thou
               wilt
               receive
               into
               everlasting
               rest
               the
               soule
               of
               our
               brother
               ,
               whom
               thou
               of
               thy
               piety
               hast
               commanded
               to
               passe
               from
               the
               dwelling
               of
               this
               world
               ,
               and
               permit
               him
               to
               be
               associated
               with
               the
               company
               of
               thine
               elect
               ,
               that
               together
               with
               them
               he
               may
               remaine
               in
               everlasting
               blisse
               without
               end
               .
            
             a
             Eternall
             God
             ,
             
               vvho
               in
               Christ
               thine
               only
               begotten
               sonne
               our
               Lord
               hast
               given
               unto
               us
               the
               hope
               of
               a
               blessed
               Resurrection
               ;
               grant
               ,
               we
               beseech
               thee
               ,
               that
               the
               soules
               ,
               for
               which
               we
               offer
               this
               sacrifice
               of
               our
               redemption
               unto
               thy
               Majestie
               ,
               may
               of
               thy
               mercy
               attaine
               unto
               the
               rest
               of
               a
               blessed
               resurrection
               with
               thy
               Saincts
               .
            
             b
             Let
             this
             communion
             ,
             
               we
               beseech
               thee
               O
               Lord
               ,
               purge
               us
               from
               sinne
               ;
               and
               give
               unto
               the
               soule
               of
               thy
               servant
               N.
               a
               portion
               in
               the
               heavenly
               joy
               ,
               that
               being
               set
               apart
               before
               the
               throne
               of
               the
               glory
               of
               thy
               Christ
               with
               those
               that
               are
               upon
               the
               right
               hand
               ,
               it
               may
               have
               nothing
               common
               with
               those
               that
               are
               upon
               the
               left
               .
            
             c
             Through
             Christ
             our
             Lord.
             
               At
               whose
               comming
               ,
               when
               thou
               shalt
               command
               both
               the
               peoples
               to
               appeare
               ,
               command
               thy
               servant
               also
               to
               be
               severed
               from
               the
               number
               of
               the
               evill
               .
               and
               grant
               unto
               him
               ,
               that
               he
               may
               both
               escape
               the
               flames
               of
               everlasting
               punishment
               ,
               and
               obtaine
               the
               rewards
               of
               a
               righteous
               life
               .
            
             &c.
             
          
           
             In
             these
             ,
             and
             other
             prayers
             of
             the
             like
             kind
             ,
             we
             may
             descry
             evident
             footsteps
             of
             the
             primarie
             intention
             of
             the
             Church
             in
             her
             supplications
             for
             the
             dead
             :
             which
             was
             ,
             that
             the
             whole
             man
             (
             not
             the
             soule
             separated
             only
             )
             might
             receive
             publick
             remission
             of
             sinnes
             ,
             &
             a
             solemne
             
             acquitall
             in
             the
             judgement
             of
             that
             great
             day
             ;
             and
             so
             obtaine
             both
             a
             full
             escape
             from
             all
             the
             consequences
             of
             sinne
             (
             d
             
               the
               last
               enemie
               being
               now
               destroyed
               ,
            
             and
             
               death
               swallowed
               up
               in
               victory
            
             )
             and
             a
             perfect
             consummation
             of
             blisse
             and
             happinesse
             .
             all
             which
             are
             comprised
             in
             that
             short
             prayer
             of
             S.
             Paul
             for
             Onesiphorus
             (
             though
             made
             for
             him
             while
             he
             was
             alive
             :
             )
             e
             
               The
               Lord
               grant
               unto
               him
               ,
               that
               he
               may
               finde
               mercie
               of
               the
               Lord
               in
               that
               day
               .
            
             Yea
             diverse
             prayers
             for
             the
             dead
             of
             this
             kinde
             are
             still
             retained
             in
             the
             Romane
             Offices
             :
             of
             which
             the
             great
             Spanish
             Doctor
             
               Iohannes
               Medina
            
             thus
             writeth
             .
             f
             
               Although
               I
               have
               read
               manie
               prayers
               for
               the
               faithfull
               deceased
               ,
               which
               are
               contayned
               in
               the
               Romane
               Missall
               ;
               yet
               have
               I
               read
               in
               none
               of
               them
               ,
               that
               the
               Church
               doth
               petition
               ,
               that
               they
               may
               more
               quickly
               be
               freed
               from
               paines
               :
               but
               I
               have
               read
               that
               in
               some
               of
               them
               petition
               is
               made
               ,
               that
               they
               may
               be
               freed
               from
               everlasting
               paines
               .
            
             For
             beside
             the
             common
             prayer
             that
             is
             used
             in
             the
             Masse
             for
             the
             Commemoration
             of
             all
             the
             faithfull
             deceased
             ,
             that
             
               Christ
               would
               free
               them
               from
               the
               mouth
               of
               the
               Lion
               ,
               that
               Hell
               may
               not
               swallow
               them
               up
               ,
               and
               that
               they
               may
               not
               fall
               into
               the
               place
               of
               darknesse
               :
            
             this
             prayer
             is
             prescribed
             for
             the
             day
             wherin
             the
             dead
             did
             depart
             out
             of
             this
             life
             .
             g
             
               O
               God
               ,
               vvhose
               propertie
               is
               alwayes
               to
               have
               mercie
               and
               to
               spare
               ;
               vve
               most
               humbly
               beseech
               thee
               for
               the
               soule
               of
               thy
               servant
               N.
               which
               this
               day
               thou
               hast
               commanded
               to
               depart
               out
               of
               this
               world
               :
               that
               thou
               mayst
               not
               deliver
               it
               into
               the
               hands
               of
               the
               enemy
               ,
               nor
               forget
               it
               finally
               ;
               but
               command
               it
               to
               be
               received
               by
               the
               holy
               Angels
               ,
               and
               brought
               unto
               the
               country
               of
               Paradise
               :
               that
               because
               he
               hath
               trusted
               and
               beleeved
               in
               thee
               ,
               he
               may
               
               not
               sustain
               the
               paines
               of
               Hell
               ,
               but
               possesse
               joyes
               everlasting
               .
            
             which
             is
             a
             direct
             prayer
             ,
             that
             the
             soule
             of
             him
             which
             was
             then
             departed
             might
             immediatly
             be
             received
             into
             Heaven
             ,
             and
             escape
             not
             the
             temporarie
             paines
             of
             Purgatorie
             ,
             but
             the
             everlasting
             paines
             of
             Hell.
             for
             howsoever
             the
             new
             reformers
             of
             the
             Romane
             Missall
             have
             put
             in
             here
             
               poenas
               inferni
            
             (
             under
             the
             generalitie
             peradventure
             of
             the
             terme
             of
             the
             
               paines
               of
               hell
            
             intending
             to
             shrowde
             their
             Purgatorie
             ,
             which
             they
             would
             have
             men
             beleeve
             to
             be
             one
             of
             the
             lodges
             of
             Hell
             )
             yet
             in
             the
             h
             old
             Missall
             ,
             which
             Medina
             had
             respect
             unto
             ,
             we
             reade
             expressely
             
               poenas
               aeternas
               ,
               everlasting
               paines
            
             ;
             which
             by
             no
             construction
             can
             be
             referred
             unto
             the
             paines
             of
             Purgatorie
             .
             and
             to
             the
             same
             purpose
             ,
             in
             the
             book
             of
             the
             Ceremonies
             of
             the
             Church
             of
             Rome
             ,
             at
             the
             exequies
             of
             a
             Cardinall
             ,
             a
             prayer
             is
             appointed
             to
             be
             read
             ;
             that
             by
             the
             assistance
             of
             Gods
             grace
             he
             might
             i
             
               escape
               the
               judgement
               of
               everlasting
               revenge
               ,
               who
               while
               he
               lived
               was
               marked
               with
               the
               seale
               of
               the
               holy
               Trinity
               .
            
          
           
             Againe
             ,
             k
             
               there
               be
               other
               prayers
            
             (
             saith
             
               Medina
               )
               wherein
               petition
               is
               made
               ,
               that
               God
               would
               raise
               the
               soules
               of
               the
               dead
               in
               their
               bodies
               unto
               blisse
               at
               the
               day
               of
               judgement
               .
            
             Such
             ,
             for
             example
             ,
             is
             that
             which
             is
             found
             in
             the
             Romane
             Missall
             .
             l
             
               Absolve
               ,
               vvee
               beseech
               thee
               O
               Lord
               ,
               the
               soule
               of
               thy
               servant
               from
               all
               the
               bond
               of
               his
               sinnes
               :
               that
               in
               the
               glory
               of
               the
               resurrection
               ,
               being
               raysed
               among
               thy
               saincts
               and
               elect
               ,
               hee
               may
               breath
               againe
               ,
            
             or
             bee
             refreshed
             .
             
             and
             that
             other
             in
             the
             Romane
             Pontificall
             .
             m
             
               O
               God
               ,
               unto
               whom
               all
               things
               doe
               live
               ,
               and
               unto
               whom
               our
               bodies
               in
               dying
               do
               not
               perish
               ,
               but
               are
               changed
               for
               the
               better
               ;
               we
               humbly
               pray
               thee
               ,
               that
               thou
               wouldest
               command
               the
               soule
               of
               thy
               servant
               N.
               to
               be
               received
               by
               the
               hands
               of
               thy
               holy
               Angells
               ,
               to
               be
               carried
               into
               the
               bosome
               of
               thy
               friend
               the
               Patriarch
               Abraham
               ,
               and
               to
               be
               raysed
               up
               at
               the
               last
               day
               of
               the
               great
               judgement
               :
               &
               whatsoever
               faults
               by
               the
               deceit
               of
               the
               Divel
               he
               hath
               incurred
               ,
               do
               thou
               of
               thy
               pitie
               and
               mercy
               wash
               away
               by
               forgiving
               them
               .
            
             Now
             forasmuch
             as
             it
             is
             most
             certaine
             ,
             that
             all
             such
             as
             depart
             in
             grace
             (
             as
             the
             Adversaries
             acknowledge
             that
             all
             in
             Purgatorie
             doe
             )
             are
             sure
             to
             escape
             Hell
             ,
             and
             to
             be
             raysed
             up
             unto
             glorie
             at
             the
             last
             day
             :
             Medina
             perplexeth
             himselfe
             exceedingly
             in
             according
             these
             kinde
             of
             praiers
             with
             the
             received
             grounds
             of
             Purgatorie
             ;
             and
             after
             much
             agitation
             of
             the
             businesse
             too
             and
             fro
             ,
             at
             last
             resolveth
             upon
             one
             of
             these
             two
             desperate
             conclusions
             .
             that
             touching
             these
             n
             
               praiers
               which
               are
               made
               in
               the
               Church
               for
               the
               dead
               ,
               it
               may
               first
               of
               all
               be
               said
               ,
               that
               it
               is
               not
               necessary
               to
               excuse
               them
               all
               from
               all
               unfitnesse
               .
               For
               many
               things
               are
               permitted
               to
               be
               read
               in
               the
               Church
               ,
               which
               although
               they
               be
               not
               altogether
               true
               ,
               nor
               altogether
               fit
               ,
               yet
               serve
               for
               the
               stirring
               up
               and
               increasing
               the
               devotion
               of
               the
               faithfull
               .
               Many
               such
               things
            
             
             (
             saith
             he
             )
             
               we
               beleeve
               are
               contayned
               in
               the
               histories
               that
               be
               not
               sacred
               ,
               and
               in
               the
               Legends
               of
               the
               Saincts
               ,
               and
               in
               the
               opinions
               and
               writings
               of
               the
               Doctors
               :
               all
               which
               are
               tolerated
               by
               the
               Church
               in
               the
               meane
               time
               ,
               while
               there
               is
               no
               question
               moved
               of
               them
               ,
               and
               no
               scandall
               ariseth
               from
               them
               .
               And
               therefore
               it
               is
               no
               marvaile
               ,
               that
               somewhat
               not
               so
               fitt
               should
               be
               contayned
               in
               the
               foresaid
               prayers
               ,
               and
               be
               tolerated
               in
               the
               Church
               :
               seeing
               such
               prayers
               were
               made
               by
               private
               persons
               ,
               not
               by
               Councells
               ,
               neyther
               vvere
               approved
               at
               all
               by
               Councells
               .
            
          
           
             And
             we
             easily
             doe
             beleeve
             indeed
             ,
             that
             their
             Offices
             and
             Legends
             are
             fraught
             not
             only
             with
             untrue
             and
             unfit
             ,
             but
             also
             with
             farre
             worse
             stuffe
             :
             neyther
             is
             this
             any
             newes
             unto
             us
             .
             Agobardus
             Bishop
             of
             Lions
             complayned
             about
             800.
             yeares
             agoe
             ,
             that
             the
             Antiphonary
             used
             in
             his
             Church
             had
             o
             
               many
               ridiculous
               and
               phantasticall
            
             things
             in
             it
             :
             and
             that
             hee
             was
             faine
             p
             to
             cut
             off
             from
             thence
             such
             things
             as
             seemed
             to
             be
             
               eyther
               superfluous
               ,
               or
               light
               ,
               or
               lying
               ,
               or
               blasphemous
               .
            
             The
             like
             complaint
             was
             made
             not
             long
             since
             by
             Lindanus
             ,
             of
             the
             Romane
             Antiphonaries
             and
             Missals
             :
             q
             wherein
             
               not
               only
               apocryphall
            
             tales
             (
             saith
             he
             )
             
               out
               of
               the
               Gospell
               of
               Nicodemus
               and
               other
               toyes
               are
               thrust
               in
               ;
               but
               the
               very
               secret
               prayers
               themselves
               are
               defiled
               with
               most
               foule
               faults
               .
            
             But
             now
             that
             wee
             have
             the
             r
             
               Romane
               Missall
               restored
               according
               to
               the
               decree
               of
               the
               Councell
               of
               Trent
               ,
               set
               out
               by
               the
               command
               of
               Pius
               V.
               and
               revised
               againe
               by
               the
               authoritie
               of
               Clemens
               VIII
               .
            
             I
             doubt
             much
             whether
             our
             Romanists
             will
             allow
             the
             Censure
             which
             their
             Medina
             hath
             given
             of
             the
             praiers
             contained
             therein
             .
             And
             therefore
             if
             this
             will
             not
             please
             
             them
             ,
             he
             hath
             another
             answer
             in
             store
             :
             of
             which
             though
             his
             country
             man
             s
             Mendoza
             hath
             given
             sentence
             ,
             that
             it
             is
             
               indigna
               viro
               Theologo
            
             ,
             unworthy
             of
             any
             man
             that
             beareth
             the
             name
             of
             a
             Divine
             ;
             yet
             such
             as
             it
             is
             ,
             you
             shall
             have
             it
             .
             Supposing
             then
             ,
             that
             the
             Church
             hath
             no
             intention
             to
             pray
             for
             anie
             other
             of
             the
             dead
             ,
             but
             those
             that
             are
             detayned
             in
             Purgatorie
             :
             this
             he
             delivereth
             for
             his
             second
             resolution
             .
             t
             
               The
               Church
               knowing
               that
               God
               hath
               power
               to
               punish
               everlastingly
               those
               soules
               ,
               by
               which
               ,
               when
               they
               lived
               ,
               he
               was
               mortally
               offended
               ;
               and
               that
               God
               hath
               not
               tyed
               his
               power
               unto
               the
               Scriptures
               ,
               and
               unto
               the
               promises
               that
               are
               contayned
               in
               the
               Scripture
               (
               forasmuch
               as
               he
               is
               above
               all
               things
               ,
               and
               a●
               omnipotent
               after
               his
               promises
               ,
               as
               if
               he
               had
               promised
               nothing
               at
               all
               :
               )
               therefore
               the
               Church
               doth
               humbly
               pray
               God
               ,
               that
               he
               would
               not
               use
               this
               his
               absolute
               omnipotencie
               against
               the
               soules
               of
               the
               faithfull
               ,
               which
               are
               departed
               in
               grace
               ;
               therefore
               shee
               doth
               pray
               that
               he
               would
               vouchsafe
               to
               free
               them
               from
               everlasting
               paines
               ,
               and
               from
               revenge
               and
               the
               judgement
               of
               condemnation
               ,
               and
               that
               he
               would
               be
               pleased
               to
               rayse
               them
               up
               againe
               with
               his
               Elect.
            
             But
             leaving
             our
             Popish
             Doctors
             with
             their
             profound
             speculations
             of
             the
             not
             limiting
             of
             Gods
             power
             by
             the
             Scriptures
             ,
             and
             the
             promises
             which
             he
             hath
             made
             unto
             us
             therein
             :
             let
             us
             returne
             to
             the
             ancient
             Fathers
             ,
             and
             consider
             the
             differences
             that
             are
             to
             be
             found
             among
             them
             touching
             the
             place
             and
             condition
             of
             soules
             separated
             from
             their
             bodies
             .
             for
             according
             to
             the
             several
             apprehensions
             which
             they
             had
             thereof
             ,
             they
             made
             different
             applications
             and
             interpretations
             of
             the
             use
             of
             praying
             for
             the
             dead
             :
             whose
             particular
             intentions
             and
             devotions
             in
             that
             kinde
             ,
             must
             of
             
             necessity
             therefore
             be
             distinguished
             from
             the
             generall
             intention
             of
             the
             whole
             Church
             .
          
           
             S.
             Augustine
             (
             that
             I
             may
             begin
             with
             him
             who
             was
             ,
             as
             the
             most
             ingenious
             ,
             so
             likewise
             the
             most
             ingenuous
             of
             all
             others
             in
             acknowledging
             his
             ignorance
             where
             hee
             saw
             cause
             )
             being
             to
             treat
             of
             these
             matters
             ,
             maketh
             this
             Preface
             before
             hand
             unto
             his
             hearers
             .
             u
             
               Of
               Hell
               neyther
               have
               I
               had
               any
               experience
               as
               yet
               ,
               nor
               you
               :
               and
               peradventure
               it
               may
               be
               ,
               that
               our
               passage
               may
               lye
               some
               other
               way
               ,
               and
               not
               prove
               to
               be
               by
               Hell.
               For
               these
               things
               be
               uncertain
               .
            
             and
             having
             occasion
             to
             speake
             of
             the
             departure
             of
             Nebridius
             his
             deare
             friend
             :
             x
             
               Now
               he
               liveth
            
             ,
             saith
             he
             ,
             
               in
               the
               bosome
               of
               Abraham
               ,
               whatsoever
               the
               thing
               be
               that
               is
               signified
               by
               that
               bosome
               ;
               there
               doth
               my
               Nebridius
               live
               .
            
             But
             elsewhere
             he
             directly
             distinguisheth
             this
             bosome
             from
             the
             place
             of
             blisse
             into
             which
             the.
             Saincts
             shall
             be
             received
             after
             the
             last
             judgement
             .
             y
             
               After
               this
               short
               life
            
             (
             saith
             he
             )
             
               thou
               shalt
               not
               as
               yet
               be
               where
               the
               Saincts
               shall
               be
               unto
               whom
               it
               shall
               be
               said
               ;
               Come
               ye
               blessed
               of
               my
               Father
               ,
               receive
               the
               kingdome
               which
               was
               prepared
               for
               you
               from
               the
               beginning
               of
               the
               world
               .
               Thou
               shalt
               not
               as
               yet
               be
               there
               :
               who
               knoweth
               it
               not
               ?
               But
               now
               thou
               mayest
               be
               there
               ,
               where
               that
               proude
               and
               barren
               rich
               man
               in
               the
               middest
               of
               his
               torments
               saw
               a
               farre
               off
               the
               poore
               man
               ,
               sometime
               full
               of
               ulcers
               ,
               resting
               .
               Being
               placed
               in
               that
               rest
               ,
               thou
               dost
               securely
               expect
               the
               day
               of
               judgement
               ;
               when
               thou
               mayest
               receive
               thy
               body
               ,
               when
               thou
               mayest
               be
               changed
               to
               be
               equall
               unto
               an
               Angell
               .
            
             and
             for
             the
             state
             of
             soules
             ,
             betwixt
             the
             time
             of
             the
             particular
             and
             generall
             judgement
             ,
             this
             is
             his
             conclusion
             
             in
             generall
             .
             z
             
               The
               time
               that
               is
               interposed
               betwixt
               the
               death
               of
               man
               and
               the
               last
               resurrection
               ,
               contayneth
               the
               soules
               in
               hidden
               receptacles
               ;
               as
               every
               one
               is
               worthy
               eyther
               of
               rest
               or
               of
               trouble
               ,
               according
               unto
               that
               which
               it
               did
               purchase
               in
               the
               flesh
               when
               it
               lived
               .
            
             Into
             these
             hidden
             receptacles
             he
             thought
             the
             soules
             of
             Gods
             children
             might
             carry
             some
             of
             their
             lighter
             faults
             with
             them
             :
             which
             being
             not
             removed
             ,
             would
             hinder
             them
             from
             comming
             into
             the
             kingdome
             of
             heaven
             (
             whereinto
             no
             polluted
             thing
             can
             enter
             )
             and
             from
             which
             by
             the
             prayers
             and
             almes-deeds
             of
             the
             living
             he
             held
             they
             might
             be
             released
             .
             But
             of
             two
             things
             he
             professed
             himselfe
             here
             to
             be
             ignorant
             .
             First
             ,
             a
             What
             those
             sinnes
             were
             ,
             which
             did
             so
             hinder
             the
             comming
             unto
             the
             kingdome
             of
             God
             ,
             that
             yet
             by
             the
             care
             of
             good
             friends
             they
             might
             obtaine
             pardon
             .
             Secondly
             ,
             b
             Whether
             those
             soules
             did
             endure
             anie
             temporary
             paines
             in
             the
             Interim
             betwixt
             the
             time
             of
             Death
             and
             the
             Resurrection
             .
             For
             howsoever
             in
             his
             one
             and
             twentieth
             book
             of
             the
             
               City
               of
               God
            
             ,
             and
             the
             thirteenth
             and
             sixteenth
             chapters
             (
             for
             the
             new
             patch
             which
             they
             have
             added
             to
             the
             foure
             and
             twentieth
             chapter
             is
             not
             worthy
             of
             regard
             )
             he
             affirme
             ,
             that
             some
             of
             them
             doe
             suffer
             certaine
             purgatorie
             punishments
             before
             the
             last
             and
             dreadfull
             judgment
             :
             yet
             by
             comparing
             these
             places
             with
             the
             c
             five
             and
             twentieth
             chapter
             of
             the
             twentieth
             booke
             ,
             it
             will
             appeare
             ,
             that
             by
             those
             purgatory
             punishments
             he
             understandeth
             here
             the
             furnace
             of
             the
             fire
             of
             Conflagration
             ,
             that
             shall
             immediatly
             go
             before
             this
             last
             judgement
             ,
             and
             (
             as
             
             he
             otherwhere
             describeth
             the
             effects
             thereof
             )
             d
             
               separate
               some
               unto
               the
               left
               hand
               ,
               and
               melt
               out
               others
               unto
               the
               right
               .
            
          
           
             Neither
             was
             this
             opinion
             of
             the
             reservation
             of
             soules
             in
             secret
             places
             ,
             and
             the
             purging
             of
             them
             in
             the
             fire
             of
             Conflagration
             at
             the
             day
             of
             iudgement
             ,
             entertained
             by
             this
             famous
             Doctor
             alone
             :
             diverse
             others
             there
             were
             that
             had
             touched
             upon
             the
             same
             string
             before
             him
             .
             Origen
             in
             his
             fourth
             book
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             we
             have
             him
             translated
             by
             Ruffinus
             (
             for
             in
             the
             e
             Extracts
             selected
             out
             of
             him
             by
             S.
             Basil
             and
             S.
             Gregory
             wee
             finde
             the
             place
             somewhat
             otherwise
             expressed
             )
             saith
             that
             f
             
               such
               as
               depart
               out
               of
               this
               world
               after
               the
               common
               course
               of
               death
               ,
               are
               disposed
               of
               according
               to
               their
               deeds
               and
               merits
               ,
               as
               they
               shal
               be
               judged
               to
               be
               worthy
               ;
               some
               into
               the
               place
               which
               is
               called
               Hell
               ,
               others
               into
               Abrahams
               bosome
               ,
               and
               through
               diverse
               eyther
               places
               or
               mansions
               .
            
             and
             in
             his
             Commentaries
             upon
             Leviticus
             ,
             hee
             addeth
             further
             .
             g
             
               Neyther
               have
               the
               Apostles
               themselves
               as
               yet
               received
               their
               joy
               ;
               but
               even
               they
               doe
               expect
               ,
               that
               I
               also
               may
               be
               made
               partaker
               of
               their
               joy
               .
               For
               the
               Saincts
               departing
               from
               hence
               doe
               not
               presently
               obtaine
               the
               full
               rewards
               of
               their
               labours
               ;
               but
               they
               expect
               us
               likewise
               ,
               howsoever
               staying
               ,
               howsoever
               slacking
               .
            
             Then
             touching
             the
             purging
             of
             men
             after
             the
             Resurrection
             ,
             he
             thus
             delivereth
             his
             minde
             in
             his
             Commentaries
             upon
             Luke
             .
             h
             
               I
               thinke
               ,
               that
               even
               after
               our
               resurrection
               from
               the
               dead
               we
               shall
               have
               need
               of
               a
               
               sacrament
               to
               wash
               and
               purge
               us
               :
               for
               none
               can
               rise
               without
               pollutions
               .
            
             and
             upon
             Ieremy
             :
             i
             
               If
               any
               one
               be
               saved
               in
               the
               second
               resurrection
               ,
               he
               is
               that
               sinner
               vvhich
               needeth
               the
               baptisme
               of
               fire
               ,
               which
               is
               purged
               with
               burning
               ;
               that
               whatsoever
               he
               hath
               of
               wood
               ,
               hay
               ,
               and
               stubble
               ,
               the
               fire
               may
               consume
               it
               .
            
             Neither
             doth
             Lactantius
             shew
             himselfe
             to
             varie
             much
             from
             him
             ,
             in
             eyther
             of
             those
             points
             ;
             for
             thus
             he
             writeth
             .
             k
             
               When
               God
               shall
               judge
               the
               righteous
               ,
               he
               will
               examine
               them
               by
               fire
               .
               Then
               they
               whose
               sinnes
               shall
               prevaile
               eyther
               in
               weight
               or
               number
               ,
               shall
               be
               touched
               with
               the
               fire
               and
               burned
               :
               but
               they
               whom
               perfect
               righteousnesse
               and
               the
               ripenesse
               of
               vertue
               hath
               throughly
               seasoned
               ,
               shall
               not
               feele
               that
               fire
               .
               for
               from
               thence
               have
               they
               something
               in
               them
               ,
               that
               will
               repell
               &
               put
               back
               the
               force
               of
               the
               flame
               :
               so
               great
               is
               the
               force
               of
               innocency
               ,
               that
               that
               fire
               shall
               flye
               back
               from
               it
               without
               doing
               anie
               harme
               ,
               vvhich
               hath
               received
               this
               power
               from
               God
               ,
               that
               it
               may
               burne
               the
               wicked
               and
               do
               service
               to
               the
               righteous
               .
               Yet
               notwithstanding
               let
               no
               man
               thinke
               ,
               that
               the
               soules
               are
               presently
               judged
               after
               death
               .
               All
               of
               them
               are
               detayned
               in
               one
               common
               custodie
               ,
               untill
               the
               time
               come
               ,
               wherein
               the
               great
               Iudge
               doth
               make
               tryall
               of
               their
               doings
               .
            
             In
             like
             maner
             doth
             S.
             Hilary
             write
             of
             the
             one
             part
             .
             l
             
               All
               the
               faithfull
               ,
               when
               they
               are
               gone
               out
               of
               the
               bodie
               ,
               shall
               be
               reserved
               by
               the
               Lords
               custodie
               for
               that
               entry
               into
               the
               heavenly
               kingdome
               ,
               being
               in
               the
               meane
               time
               placed
               in
               the
               bosome
               of
               Abraham
               ;
               whither
               the
               wicked
               are
               hindred
               from
               comming
               ,
               by
               the
               gulfe
               interposed
               betwixt
               them
               ,
               untill
               the
               
               time
               of
               entring
               into
               the
               kingdome
               of
               heaven
               doe
               come
               .
            
             and
             thus
             of
             the
             other
             .
             m
             
               Being
               to
               render
               an
               account
               of
               every
               idle
               word
               ,
               shall
               we
               desire
               the
               day
               of
               judgement
               ,
               wherein
               that
               unwearied
               fire
               must
               be
               passed
               by
               us
               ,
               in
               which
               those
               grievous
               punishments
               for
               expiating
               the
               soule
               from
               sinnes
               must
               be
               endured
               ?
            
             for
             n
             
               to
               such
               as
               have
               beene
               baptized
               with
               the
               holy
               Ghost
               ,
               it
               remaineth
               that
               they
               should
               be
               consummated
               with
               the
               fire
               of
               judgement
               .
            
          
           
             In
             S.
             Ambrose
             also
             there
             are
             some
             passages
             to
             bee
             found
             which
             seeme
             to
             make
             directly
             for
             either
             of
             these
             points
             :
             as
             these
             for
             the
             former
             .
             o
             
               The
               soule
               is
               loosed
               from
               the
               body
               ,
               and
               yet
               after
               the
               end
               of
               this
               life
               it
               is
               held
               as
               yet
               in
               suspence
               with
               the
               uncertainty
               of
               the
               future
               judgement
               :
               so
               that
               there
               is
               no
               end
               ,
               where
               there
               is
               thought
               to
               be
               an
               end
               .
            
             p
             
               We
               reade
               in
               the
               books
               of
               Esdras
               ;
               that
               when
               the
               day
               of
               judgement
               shall
               come
               ,
               the
               earth
               shall
               restore
               the
               bodies
               of
               the
               deceased
               ,
               and
               the
               dust
               shall
               restore
               the
               reliques
               of
               the
               dead
               which
               doe
               rest
               in
               the
               graves
               :
               and
               the
               habitacles
               shall
               restore
               the
               soules
               which
               were
               committed
               to
               them
               ;
               and
               the
               most
               high
               shall
               be
               revealed
               upon
               the
               seat
               of
               judgement
               .
            
             q
             Also
             that
             scripture
             
               nameth
               those
               habitacles
               of
               the
               soules
               ,
               Promptuaries
            
             (
             or
             secret
             receptacles
             :
             )
             
               and
               meeting
               with
               the
               complaint
               of
               man
               ,
               that
               the
               just
               which
               have
               gone
               before
               may
               seeme
               to
               be
               defrauded
               (
               untill
               the
               day
               of
               
               judgement
               ,
               which
               is
               a
               very
               long
               time
               )
               of
               the
               reward
               due
               unto
               them
               ;
               saith
               wonderfully
               ,
               that
               the
               day
               of
               judgement
               is
               like
               unto
               a
               crowne
               ,
               wherein
               as
               there
               is
               no
               slackenesse
               of
               the
               last
               ,
               so
               is
               there
               no
               swiftnesse
               of
               the
               first
               .
               For
               the
               day
               of
               crowning
               is
               expected
               by
               all
               ;
               that
               vvithin
               that
               day
               both
               they
               who
               are
               overcome
               may
               be
               ashamed
               ,
               and
               they
               who
               doe
               overcome
               may
               obtaine
               the
               palme
               of
               victory
               .
            
             r
             
               Therefore
               while
               the
               fulnesse
               of
               time
               is
               expected
               ,
               the
               soules
               expect
               their
               due
               reward
               .
               Paine
               is
               provided
               for
               some
               of
               them
               ,
               for
               some
               glory
               :
               and
               yet
               in
               the
               meane
               time
               neither
               are
               those
               without
               trouble
               ,
               nor
               these
               without
               fruite
               .
            
             and
             these
             for
             the
             latter
             .
             s
             
               With
               fire
               shall
               the
               sonnes
               of
               Levi
               be
               purged
               ,
               with
               fire
               Ezechiel
               ,
               with
               fire
               Daniel
               .
               But
               these
               ,
               although
               they
               shall
               be
               tryed
               with
               fire
               ,
               yet
               shall
               say
               :
               We
               have
               passed
               through
               fire
               and
               water
               .
               Others
               shall
               remaine
               in
               the
               fire
               .
            
             t
             
               And
               if
               the
               Lord
               shall
               save
               his
               servants
               ,
               we
               shall
               be
               saved
               by
               faith
               ,
               yet
               saved
               as
               it
               were
               by
               fire
               .
               Although
               we
               shall
               not
               be
               burned
               up
               ,
               yet
               shall
               we
               be
               burned
               .
            
             u
             
               After
               the
               end
               of
               the
               vvorld
               ,
               when
               the
               Angells
               shall
               be
               sent
               to
               separate
               the
               good
               and
               the
               bad
               ,
               this
               baptisme
               shall
               be
               ;
               when
               iniquitie
               shal
               be
               burnt
               up
               by
               the
               furnace
               of
               fire
               ,
               that
               in
               the
               kingdome
               of
               God
               the
               righteous
               may
               shine
               as
               the
               Sunne
               in
               the
               kingdome
               of
               their
               Father
               .
               And
               if
               any
               one
               be
               as
               Peter
               ,
               or
               as
               Iohn
               ,
               he
               is
               baptized
               with
               this
               fire
               .
            
             Seeing
             therefore
             x
             
               he
               that
               is
               purged
               here
               ,
               hath
               need
               to
               be
               purged
               again
               there
               :
               let
               him
               purge
               us
               there
               also
               ,
               when
               the
               Lord
               may
               say
               ;
               Enter
               into
               my
               rest
               .
               that
               every
               
               one
               of
               us
               being
               burned
               with
               that
               flaming
               sword
               ,
               not
               burned
               up
               ,
               when
               he
               is
               entred
               into
               that
               pleasure
               of
               Paradise
               may
               give
               thankes
               unto
               his
               Lord
               ,
               saying
               :
               Thou
               hast
               brought
               us
               into
               a
               place
               of
               refreshment
               .
            
          
           
             Hereunto
             wee
             may
             adjoine
             that
             observation
             of
             Suarez
             the
             Iesuite
             .
             y
             
               They
               who
               thinke
               ,
               that
               the
               soules
               of
               men
               are
               not
               judged
               at
               their
               death
               ,
               nor
               do
               receive
               reward
               or
               punishment
               ,
               but
               are
               reserved
               in
               hidden
               receptacles
               untill
               the
               generall
               judgement
               ;
               doe
               consequently
               say
               ,
               that
               as
               men
               do
               not
               receive
               their
               last
               reward
               or
               punishment
               ,
               so
               neyther
               are
               they
               also
               purged
               ,
               untill
               the
               generall
               Resurrection
               and
               Iudgement
               do
               come
               :
               from
               vvhence
               they
               might
               say
               vvith
               reasonable
               good
               consequence
               ,
               that
               men
               are
               to
               be
               purged
               with
               the
               fire
               of
               Conflagration
               .
            
             and
             with
             as
             good
             consequence
             also
             (
             may
             we
             further
             adde
             )
             that
             prayers
             were
             not
             to
             be
             made
             for
             the
             deliverie
             of
             the
             soules
             of
             the
             dead
             from
             any
             purgatorie
             paines
             ,
             supposed
             to
             be
             suffered
             by
             them
             betwixt
             the
             time
             of
             their
             death
             and
             their
             resurrection
             ;
             which
             be
             the
             only
             praiers
             which
             are
             now
             in
             question
             .
             z
             
               In
               the
               Resurrection
               ,
               when
               our
               workes
               ,
               like
               unto
               clusters
               of
               grapes
               ,
               shall
               be
               cast
               into
               the
               probatory
               fire
               as
               it
               were
               into
               the
               wine-presse
               ;
               every
               mans
               husbandry
               shall
               be
               made
               manifest
               :
            
             saith
             
               Gregorius
               Cerameus
            
             ,
             sometime
             archbishop
             of
             Tauromenium
             in
             Sicilia
             .
             and
             ,
             a
             
               No
               man
               as
               yet
               is
               entred
               eyther
               into
               the
               torments
               of
               Hell
               or
               into
               the
               kingdome
               of
               Heaven
               ,
               untill
               the
               time
               of
               the
               resurrection
               of
               the
               bodies
               :
            
             saith
             
               Anastasius
               Sinaita
            
             upon
             whom
             Gretser
             bestoweth
             this
             marginall
             annotation
             :
             that
             this
             is
             the
             b
             
               Error
               of
               certain
               of
               the
               ancient
               ,
               &
               of
               latter
               Greece
               .
            
             
             And
             we
             finde
             it
             to
             be
             held
             indeed
             both
             by
             some
             of
             the
             ancient
             (
             as
             namely
             in
             Caius
             ,
             who
             lived
             at
             Rome
             when
             Zephyrinus
             was
             Bishop
             there
             ,
             and
             is
             accounted
             to
             be
             the
             author
             of
             the
             treatise
             falsely
             fathered
             upon
             Iosephus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             large
             fragment
             whereof
             hath
             beene
             lately
             published
             by
             Hoeschelius
             in
             his
             notes
             upon
             Photius
             his
             Bibliotheke
             :
             )
             and
             by
             the
             latter
             Grecians
             ;
             in
             whose
             name
             ,
             
               Marcus
               Eugenicus
            
             archbishop
             of
             Ephesus
             ,
             doth
             make
             this
             protestation
             against
             such
             of
             his
             countrymen
             as
             yeelded
             to
             the
             definition
             of
             the
             Florentine
             Councell
             .
             c
             
               We
               say
               ,
               that
               neither
               the
               Saincts
               do
               receive
               the
               kingdome
               prepared
               for
               them
               and
               those
               secret
               good
               things
               ,
               neyther
               the
               sinners
               doe
               as
               yet
               fall
               into
               Hell
               :
               but
               that
               eyther
               of
               them
               doe
               remaine
               in
               expectation
               of
               their
               proper
               lott
               ;
               and
               that
               this
               appertayneth
               unto
               the
               time
               that
               is
               to
               come
               after
               the
               Resurrection
               and
               the
               Iudgement
               .
               But
               these
               men
               ,
               with
               the
               Latines
               ,
               would
               have
               these
               to
               receive
               presently
               after
               death
               the
               things
               they
               have
               deserved
               :
               but
               unto
               those
               of
               the
               middle
               sort
               ,
               that
               is
               ,
               to
               such
               as
               dye
               in
               penance
               ,
               they
               assigne
               a
               purgatory
               fire
               (
               which
               they
               faine
               to
               be
               distinct
               from
               that
               of
               Hell
               )
               that
               thereby
               ,
               say
               they
               ,
               being
               purged
               in
               their
               soules
               after
               death
               ,
               they
               likewise
               may
               be
               received
               into
               the
               kingdome
               of
               heaven
               together
               vvith
               the
               righteous
               .
            
          
           
             That
             
               barbarous
               impostor
            
             (
             as
             d
             Molanus
             rightly
             styleth
             him
             )
             who
             counterfeyted
             a
             letter
             ,
             as
             written
             by
             S.
             Cyrill
             Bishop
             of
             Ierusalem
             unto
             S.
             Augustin
             ,
             touching
             the
             miracles
             of
             S.
             Hierome
             ,
             taketh
             upon
             him
             to
             lay
             down
             the
             precise
             time
             of
             the
             first
             arising
             of
             this
             sect
             
             among
             the
             Grecians
             in
             this
             maner
             .
             e
             
               After
               the
               death
               of
               most
               glorious
               Hierome
               ,
               a
               certaine
               heresie
               or
               sect
               arose
               amongst
               the
               Grecians
               ,
               and
               came
               to
               the
               Latines
               also
               ,
               which
               went
               about
               with
               their
               wicked
               reasons
               to
               prove
               :
               that
               the
               soules
               of
               the
               blessed
               untill
               the
               day
               of
               the
               generall
               Iudgment
               ,
               wherein
               they
               were
               to
               be
               joyned
               againe
               unto
               their
               bodies
               ,
               are
               deprived
               of
               the
               sight
               and
               knowledge
               of
               God
               ,
               in
               which
               the
               whole
               blessednesse
               of
               the
               Saincts
               doth
               consist
               ;
               and
               that
               the
               soules
               of
               the
               damned
               in
               like
               maner
               untill
               that
               day
               are
               tormented
               with
               no
               paines
               .
               Whose
               reason
               was
               this
               :
               that
               as
               the
               soule
               did
               merit
               or
               sinne
               with
               the
               body
               ;
               so
               with
               the
               bodie
               was
               it
               to
               receive
               rewards
               or
               paines
               .
               Those
               wicked
               sectaries
               also
               did
               maintaine
               ,
               that
               there
               was
               no
               place
               of
               Purgatory
               wherein
               the
               soules
               ,
               vvhich
               had
               not
               done
               full
               penance
               for
               their
               sinnes
               in
               this
               world
               ,
               might
               be
               purged
               .
               Which
               pestilent
               sect
               getting
               head
               ,
               so
               great
               sorrow
               fell
               upon
               us
               ,
               that
               we
               were
               even
               weary
               of
               our
               life
               .
            
             Then
             he
             telleth
             a
             wise
             tale
             ,
             how
             S.
             Hierome
             ,
             being
             at
             that
             time
             with
             God
             ,
             for
             the
             confutation
             of
             this
             new-sprong
             heresie
             ,
             raysed
             up
             three
             men
             from
             the
             dead
             (
             after
             that
             hee
             had
             first
             f
             
               ledd
               their
               soules
               into
               Paradise
               ,
               Purgatory
               ,
               and
               Hell
               ;
               to
               the
               end
               they
               might
               make
               known
               unto
               all
               men
               the
               things
               that
               were
               done
               there
               :
            
             )
             but
             had
             not
             the
             witt
             to
             consider
             ,
             that
             S.
             Cyrill
             himselfe
             had
             need
             to
             be
             raysed
             up
             ,
             to
             make
             the
             fourth
             man
             among
             them
             .
             for
             how
             otherwise
             should
             he
             ,
             who
             dyed
             thirtie
             yeares
             before
             S.
             Hierome
             (
             as
             is
             knowne
             to
             every
             one
             that
             knoweth
             the
             history
             of
             those
             
             times
             )
             have
             heard
             and
             written
             the
             newes
             which
             those
             three
             good
             fellowes
             ,
             that
             were
             raised
             by
             S.
             Hierome
             after
             his
             death
             ,
             did
             relate
             concerning
             Heaven
             ,
             Hell
             ,
             and
             Purgatory
             ?
             Yet
             is
             it
             nothing
             so
             strange
             to
             me
             (
             I
             confesse
             )
             that
             such
             idle
             dreames
             as
             these
             should
             be
             devised
             in
             the
             times
             of
             darknesse
             ,
             to
             delude
             the
             world
             withall
             :
             as
             that
             now
             in
             the
             broad
             day
             light
             ,
             g
             Binsfeldius
             and
             h
             Suarez
             ,
             and
             other
             Romish
             merchants
             should
             adventure
             to
             bring
             forth
             such
             rotten
             stuffe
             as
             this
             ,
             with
             hope
             to
             gaine
             anie
             credite
             of
             antiquitie
             thereby
             unto
             the
             new
             erected
             staple
             of
             Popish
             Purgatory
             .
          
           
             The
             Dominican
             Friars
             ,
             in
             a
             certaine
             treatise
             written
             by
             them
             at
             Constantinople
             in
             the
             yeare
             1252.
             assigne
             somewhat
             a
             lower
             beginning
             unto
             this
             error
             of
             the
             Grecians
             :
             affirming
             that
             they
             i
             
               followed
               therein
               a
               certain
               inventer
               of
               this
               heresie
               named
               Andrew
               ,
               Archbishop
               sometime
               of
               Caesarea
               in
               Cappadocia
               ;
               who
               said
               ,
               that
               the
               soules
               did
               wayt
               for
               their
               bodies
               ,
               that
               together
               with
               them
               ,
               with
               which
               they
               had
               committed
               good
               or
               evill
               ,
               they
               might
               likewise
               receave
               the
               recompense
               of
               their
               deeds
               .
            
             But
             that
             which
             Andrew
             saith
             herein
             ,
             he
             saith
             not
             out
             of
             his
             own
             head
             ;
             (
             and
             therefore
             is
             wrongfully
             charged
             to
             be
             the
             first
             inventer
             of
             it
             :
             )
             but
             out
             of
             the
             judgement
             of
             many
             godly
             fathers
             that
             went
             before
             him
             .
             k
             
               It
               hath
               been
               said
            
             (
             saith
             he
             )
             
               by
               many
               of
               the
               Saincts
               ,
               that
               all
               vertuous
               men
            
             (
             after
             this
             life
             )
             
               do
               receive
               places
               fit
               for
               them
               ;
               whence
               they
               may
               certainly
               make
               conjecture
               of
               the
               glory
               that
               shall
               befall
               unto
               them
               .
            
             Where
             Peltanus
             bestoweth
             such
             another
             marginall
             note
             upon
             him
             ,
             as
             Gretser
             his
             fellow-Iesuite
             did
             upon
             Anastasius
             .
             l
             
               This
               opinion
               is
               now
               expressely
               condemned
               ,
               
               and
               rejected
               by
               the
               Church
               .
            
             And
             yet
             doth
             
               Alphonsus
               de
               Castro
            
             aknowledge
             ,
             that
             m
             
               the
               Patrons
               thereof
               vvere
               famous
               men
               ,
               renowned
               as
               well
               for
               holinesse
               as
               for
               knowledge
               :
            
             but
             telleth
             us
             withall
             ,
             that
             
               no
               man
               ought
               to
               marvaile
               ,
               that
               such
               great
               men
               should
               fall
               into
               so
               pestilent
               an
               error
               ;
               because
               (
               as
               the
               Apostle
               S.
               Iames
               saith
               )
               he
               that
               offendeth
               not
               in
               word
               ,
               is
               a
               perfect
               man.
               
            
          
           
             Another
             particular
             opinion
             ,
             which
             wee
             must
             sever
             from
             the
             generall
             intention
             of
             the
             Church
             in
             her
             oblations
             and
             prayers
             for
             the
             dead
             ,
             is
             that
             which
             is
             noted
             by
             Theophylact
             upon
             the
             speech
             of
             our
             Saviour
             ,
             Luk.
             12.5
             .
             in
             which
             he
             wisheth
             us
             to
             observe
             ,
             that
             n
             hee
             did
             not
             say
             ,
             
               Feare
               him
               who
               after
               hee
               hath
               killed
               casteth
               into
               hell
            
             ;
             but
             ,
             
               hath
               power
               to
               cast
            
             into
             hell
             .
             
               For
               the
               sinners
               which
               dye
            
             (
             saith
             he
             )
             
               are
               not
               alwayes
               cast
               into
               hell
               :
               but
               it
               remaineth
               in
               the
               power
               of
               God
               ,
               to
               pardon
               them
               also
               .
               And
               this
               I
               say
               for
               the
               oblations
               and
               doales
               which
               are
               made
               for
               the
               dead
               ,
               which
               do
               not
               a
               little
               avayle
               even
               them
               that
               dye
               in
               grievous
               sinnes
               .
               He
               doth
               not
               therefore
               generally
               ,
               after
               he
               hath
               killed
               ,
               cast
               into
               hell
               ;
               but
               hath
               power
               to
               cast
               .
               Wherfore
               let
               us
               not
               cease
               by
               almes
               and
               intercession
               to
               appease
               him
               ,
               who
               hath
               power
               to
               cast
               ,
               but
               doth
               not
               alwayes
               use
               this
               power
               ,
               but
               is
               able
               to
               pardon
               also
               .
            
             Thus
             farre
             Theophylact
             :
             whom
             our
             Adversaries
             doe
             blindely
             bring
             in
             for
             the
             countenancing
             of
             their
             use
             of
             praying
             and
             offering
             for
             the
             dead
             ;
             not
             considering
             ,
             that
             the
             prayers
             and
             oblations
             which
             he
             would
             uphold
             ,
             doe
             reach
             even
             unto
             such
             as
             
               dye
               in
               grievous
               sinnes
            
             (
             which
             the
             Romanists
             acknowledge
             to
             receive
             no
             reliefe
             at
             all
             by
             anie
             thing
             that
             they
             
             can
             doe
             )
             and
             are
             intended
             for
             the
             keeping
             of
             soules
             from
             being
             cast
             into
             Hell
             ,
             and
             not
             for
             fetching
             them
             out
             when
             they
             have
             been
             cast
             into
             Purgatorie
             ;
             a
             place
             that
             never
             came
             within
             the
             compasse
             of
             Theophylacts
             beleefe
             .
             His
             testimonie
             will
             fit
             a
             great
             deale
             better
             the
             prayer
             of
             S.
             Dunstan
             ;
             o
             who
             (
             as
             the
             tale
             goeth
             )
             having
             understood
             that
             the
             soule
             of
             King
             Edwin
             was
             to
             be
             carried
             into
             Hell
             ,
             never
             gave
             over
             praying
             untill
             hee
             had
             gotten
             him
             ridd
             of
             that
             danger
             ,
             and
             transferred
             unto
             the
             coast
             of
             
               penitent
               soules
            
             :
             where
             hee
             well
             deserved
             ,
             doubtlesse
             ,
             to
             undergoe
             that
             penance
             which
             p
             Hugh
             Bishop
             of
             Coventry
             and
             Chester
             on
             his
             death-bed
             imposed
             upon
             himselfe
             ;
             even
             to
             lye
             in
             the
             dungeon
             of
             Purgatory
             ,
             without
             bayle
             or
             mainprise
             ,
             untill
             the
             generall
             jayl●-deliverie
             of
             the
             last
             day
             .
          
           
             Another
             private
             conceyte
             ,
             intertained
             by
             diverse
             (
             as
             well
             of
             the
             elder
             as
             of
             middle
             times
             )
             in
             their
             devotions
             for
             the
             dead
             ,
             was
             ;
             that
             an
             augmentation
             of
             glory
             might
             thereby
             be
             procured
             for
             the
             Saincts
             ,
             and
             eyther
             a
             totall
             deliverance
             ,
             or
             a
             diminution
             of
             torment
             at
             least
             wise
             ,
             obtained
             for
             the
             wicked
             .
             q
             
               If
               the
               Barbarians
            
             (
             saith
             S.
             
               Chrysostom
               )
               do
               bury
               with
               their
               dead
               the
               things
               that
               belong
               unto
               them
               :
               it
               is
               much
               more
               reason
               ,
               that
               thou
               shouldest
               send
               with
               the
               deceased
               the
               things
               that
               are
               his
               ;
               not
               that
               they
               may
               be
               made
               ashes
               ,
               as
               they
               were
               ,
               but
               that
               they
               may
               adde
               greater
               glory
               unto
               him
               .
               and
               ,
               if
               hee
               be
               departed
               hence
               a
               sinner
               ,
               that
               they
               may
               loose
               his
               sinnes
               ;
               but
               if
               righteous
               ,
               that
               an
               addition
               may
               be
               made
               to
               his
               reward
               and
               retribution
               .
            
             Yea
             in
             the
             verie
             latter
             dayes
             ,
             
               Iuo
               Carnotensis
            
             writing
             unto
             Mawd
             Queene
             of
             England
             ,
             concerning
             
             the
             prayers
             that
             were
             to
             be
             made
             for
             the
             King
             her
             brother
             his
             soule
             ;
             saith
             ,
             that
             r
             
               it
               doth
               not
               seeme
               idle
               ,
               if
               vve
               make
               intercessions
               for
               those
               who
               alreadie
               enjoy
               rest
               ,
               that
               their
               rest
               may
               be
               encreased
               .
            
             Whereupon
             Pope
             Innocent
             the
             third
             doth
             bring
             this
             for
             one
             of
             the
             answers
             ,
             wherewith
             he
             laboureth
             to
             salve
             the
             prayers
             which
             were
             used
             in
             the
             Church
             of
             Rome
             ,
             that
             
               such
               or
               such
               an
               oblation
               might
               profite
               such
               or
               such
               a
               Sainct
               unto
               glory
               :
            
             that
             s
             
               many
               repute
               it
               no
               indignitie
               ,
               that
               the
               glory
               of
               the
               Saincts
               should
               be
               augmented
               untill
               the
               day
               of
               judgement
               ;
               and
               therefore
               that
               in
               the
               meane
               time
               the
               Church
               may
               wish
               the
               increase
               of
               their
               glorification
               .
            
             So
             likewise
             for
             the
             mitigation
             of
             the
             paines
             of
             them
             ,
             whose
             soules
             were
             doubted
             to
             be
             in
             torment
             ;
             this
             forme
             of
             prayer
             was
             of
             old
             used
             in
             the
             same
             Church
             (
             as
             in
             Grimoldus
             his
             Sacramentary
             may
             be
             seen
             )
             and
             retained
             in
             the
             Romane
             Missall
             it selfe
             ,
             untill
             in
             the
             late
             reformation
             thereof
             it
             was
             removed
             .
             t
             
               O
               almightie
               and
               mercifull
               God
               ,
               incline
               (
               vve
               beseech
               thee
               )
               thy
               holy
               eares
               unto
               our
               poore
               prayers
               ,
               which
               we
               doe
               humbly
               poure
               forth
               before
               the
               sight
               of
               thy
               Majestie
               for
               the
               soule
               of
               thy
               servant
               N.
               that
               forasmuch
               as
               we
               are
               distrustfull
               of
               the
               qualitie
               of
               his
               life
               ,
               by
               the
               abundance
               of
               thy
               pitie
               we
               may
               be
               comforted
               ;
               and
               if
               his
               soule
               cannot
               obtaine
               full
               pardon
               ,
               yet
               at
               least
               in
               the
               midst
               of
               the
               torments
               themselves
               ,
               which
               peradventure
               it
               suffereth
               ,
               out
               of
               the
               abundance
               of
               thy
               compassion
               it
               may
               feele
               refreshment
               .
            
             which
             prayer
             whither
             it
             tended
             ,
             may
             appeare
             partly
             by
             that
             which
             Prudentius
             writeth
             of
             the
             play-dayes
             ,
             which
             he
             supposeth
             the
             soules
             in
             Hell
             sometime
             do
             obtaine
             ;
             
               
               
                 
                 Sunt
                 &
                 spiritibus
                 saepè
                 nocentibus
              
               
                 Poenarum
                 celebres
                 sub
                 Styge
                 feriae
                 ,
                 &c.
              
               
                 Marcent
                 supplicijs
                 Tartara
                 mitibus
                 ,
              
               
                 Exultatque
                 sui
                 carceris
                 otio
              
               
                 Vmbrarum
                 populus
                 ,
                 liber
                 ab
                 ignibus
                 ;
              
               
                 Nec
                 fervent
                 solito
                 flumina
                 sulphure
                 .
              
            
             partly
             by
             the
             doubtfull
             conceits
             of
             Gods
             mercifull
             dealing
             with
             the
             wicked
             in
             the
             world
             to
             come
             ,
             which
             are
             found
             in
             x
             others
             :
             but
             especially
             by
             these
             passages
             that
             we
             meet
             withall
             in
             the
             Sermons
             of
             S.
             Chrysostom
             .
          
           
             y
             
               This
               man
               hath
               spent
               his
               whole
               life
               in
               vaine
               ,
               neyther
               hath
               lived
               one
               day
               to
               himselfe
               ,
               but
               to
               voluptuousnesse
               ,
               to
               luxury
               ,
               to
               covetousnesse
               ,
               to
               sinne
               ,
               to
               the
               Divell
               .
               Tell
               me
               therefore
               ;
               shall
               we
               not
               mourne
               for
               him
               ?
               shall
               we
               not
               endevour
               to
               pull
               him
               out
               of
               these
               dangers
               ?
               For
               there
               be
               meanes
               ,
               if
               we
               will
               ,
               whereby
               his
               punishment
               may
               be
               made
               light
               unto
               him
               .
               If
               then
               we
               doe
               make
               continuall
               prayers
               for
               him
               ,
               if
               we
               besto●
               almes
               ;
               although
               he
               be
               unworthy
               ,
               God
               will
               respect
               us
               .
            
             For
             z
             
               many
               have
               received
               benefite
               by
               the
               almes
               that
               have
               beene
               given
               by
               others
               for
               them
               :
               and
               found
               thereby
               ,
               although
               not
               a
               perfect
               ,
               yet
               some
               consolation
               .
            
             a
             
               This
               therefore
               is
               done
               ,
               that
               although
               we
               our selves
               be
               not
               vertuous
               ,
               we
               may
               be
               carefull
               to
               get
               vertuous
               companions
               and
               friends
               ,
               and
               wife
               and
               sonne
               ;
               as
               looking
               to
               reape
               some
               fruit
               even
               by
               them
               also
               :
               reaping
               indeed
               but
               little
               ,
               yet
               reaping
               some
               fruit
               notwithstanding
               .
            
             b
             
               Let
               us
               not
               therefore
               simply
               ●eepe
               for
               
               the
               dead
               ,
               but
               for
               such
               as
               are
               dead
               in
               their
               sinnes
               :
               these
               be
               worthy
               of
               lamentations
               and
               bewaylings
               and
               teares
               .
               For
               what
               hope
               is
               there
               (
               tell
               me
               )
               for
               men
               to
               depart
               with
               their
               sinnes
               ,
               where
               they
               cannot
               put
               off
               their
               sinnes
               ?
               for
               as
               long
               as
               they
               were
               here
               ,
               there
               was
               peradventure
               great
               expectation
               ,
               that
               they
               would
               be
               altered
               ,
               that
               they
               would
               be
               bettered
               .
               but
               being
               gone
               unto
               Hell
               ,
               where
               there
               is
               no
               gayning
               of
               any
               thing
               by
               repentance
               (
               for
               in
               hell
               ,
               saith
               he
               ,
               who
               shall
               confesse
               unto
               thee
               ?
               )
               how
               are
               they
               not
               vvorthy
               of
               lamentations
               ?
            
             c
             
               Let
               us
               therefore
               weepe
               for
               such
               ,
               let
               us
               succour
               them
               to
               our
               power
               ,
               let
               us
               finde
               out
               some
               help
               for
               them
               ,
               little
               indeed
               ,
               but
               yet
               such
               as
               may
               releeve
               them
               .
               How
               and
               after
               what
               maner
               ?
               both
               praying
               our selves
               ,
               and
               intreating
               others
               to
               make
               prayers
               for
               them
               ,
               and
               giving
               continually
               unto
               the
               poore
               for
               them
               .
               for
               this
               thing
               bringeth
               some
               consolation
               .
            
          
           
             The
             like
             doctrine
             is
             delivered
             by
             d
             Andrew
             archbishop
             of
             Crete
             ,
             in
             his
             Sermon
             
               of
               the
               life
               of
               man
               ,
               and
               of
               the
               dead
            
             ;
             and
             by
             
               Iohn
               Damascen
            
             ,
             or
             whosoever
             else
             was
             author
             of
             the
             book
             ascribed
             unto
             him
             ,
             concerning
             
               them
               that
               are
               departed
               in
               the
               faith
               :
            
             where
             three
             notable
             tales
             are
             told
             ,
             of
             the
             benefite
             that
             even
             Infidells
             and
             Idolaters
             themselves
             should
             receive
             by
             such
             prayers
             as
             these
             .
             One
             touching
             the
             soule
             of
             the
             Emperour
             Trajan
             ,
             delivered
             from
             Hell
             by
             the
             prayers
             of
             Pope
             Gregory
             :
             of
             the
             truth
             whereof
             least
             anie
             man
             should
             make
             question
             ,
             he
             affirmeth
             very
             roundly
             ,
             that
             no
             lesse
             then
             e
             
               the
               whole
               East
               and
               West
               will
               witnesse
               that
               this
               is
               true
               and
               uncontroulable
               .
            
             And
             indeed
             in
             the
             East
             this
             fable
             seemeth
             first
             to
             have
             risen
             :
             where
             it
             obtayned
             such
             credite
             ,
             that
             the
             Grecians
             to
             this
             day
             do
             still
             use
             this
             forme
             of
             prayer
             ;
             f
             
               As
               thou
               didst
               loose
               Trajan
               from
               punishment
               by
               the
               earnest
               intercession
               of
               thy
               servant
               Gregory
               the
               Dialogue-writer
               ,
               heare
               us
               likewise
               who
               pray
               unto
               thee
               .
            
             And
             
             therefore
             to
             them
             doth
             
               Hugo
               Etherianus
            
             thus
             appeale
             ,
             for
             justifying
             the
             truth
             of
             this
             narration
             :
             g
             
               Do
               not
               ,
               I
               pray
               you
               ,
               say
               in
               your
               hearts
               ,
               that
               this
               is
               false
               or
               fayned
               .
               Inquire
               ,
               if
               you
               please
               ,
               of
               the
               Grecians
               :
               the
               whole
               Greeke
               Church
               surely
               doth
               testifie
               these
               things
               .
            
             He
             might
             ,
             if
             he
             had
             pleased
             ,
             being
             an
             Italian
             himselfe
             ,
             have
             inquired
             neerer
             home
             of
             the
             Romanes
             ,
             among
             whom
             this
             feate
             was
             reported
             to
             have
             beene
             acted
             ;
             rather
             then
             among
             the
             Grecians
             ,
             who
             were
             strangers
             to
             the
             businesse
             .
             But
             the
             Romans
             ,
             as
             wee
             understand
             by
             h
             
               Iohannes
               Diaconus
            
             in
             the
             life
             of
             S.
             Gregory
             ,
             found
             no
             such
             matter
             among
             their
             records
             ;
             and
             when
             they
             had
             notice
             given
             them
             thereof
             out
             of
             the
             Legends
             of
             the
             Church
             of
             England
             (
             for
             from
             thence
             received
             they
             the
             newes
             of
             this
             and
             some
             other
             such
             strange
             acts
             reported
             to
             have
             beene
             done
             by
             S.
             Gregory
             among
             themselves
             )
             they
             were
             not
             verie
             hastie
             to
             beleeve
             it
             :
             because
             they
             could
             hardly
             be
             perswaded
             ,
             that
             S.
             Gregory
             who
             had
             taught
             them
             ,
             that
             i
             
               Infidels
               and
               wicked
               men
               departed
               out
               of
               this
               life
               ,
               were
               no
               more
               to
               be
               prayed
               for
               then
               the
               Divell
               and
               his
               angells
               which
               were
               appointed
               unto
               everlasting
               punishment
            
             ;
             should
             in
             his
             practise
             be
             found
             to
             be
             so
             much
             different
             from
             his
             judgement
             .
             The
             second
             tale
             toucheth
             upon
             the
             verie
             times
             of
             the
             Apostles
             :
             wherein
             the
             k
             Apostolesse
             Thecla
             is
             said
             to
             have
             prayed
             for
             Falconilla
             (
             the
             daughter
             of
             Tryphaena
             ,
             whom
             S.
             Paul
             saluteth
             ,
             Rom.
             16.12
             .
             )
             l
             
               a
               gentile
               and
               an
               Idolatresse
               ,
               altogether
               profane
               and
               a
               servitour
               of
               another
               God
               ,
            
             to
             this
             effect
             .
             m
             
               O
               God
               ,
               Sonne
               of
               the
               true
               God
               ,
               grant
               unto
               Tryphaena
               according
               to
               thy
               will
               ,
               that
               her
               daughter
               may
               live
               with
               thee
               time
               without
               end
               .
            
             or
             as
             
             Basil
             Bishop
             of
             Seleucia
             doth
             expresse
             it
             .
             n
             
               Grant
               unto
               thy
               servant
               Tryphaena
               ,
               that
               her
               desire
               may
               be
               fulfilled
               concerning
               her
               daughter
               :
               her
               desire
               therein
               being
               this
               ,
               that
               her
               soule
               may
               be
               numbred
               among
               the
               soules
               of
               those
               that
               have
               already
               beleeved
               in
               thee
               ,
               and
               may
               enjoy
               the
               life
               and
               pleasure
               that
               is
               in
               Paradise
               .
            
          
           
             The
             third
             tale
             he
             produceth
             out
             of
             Palladius
             his
             historicall
             book
             written
             unto
             Lausus
             (
             although
             neither
             in
             the
             Greek
             set
             out
             by
             Meursius
             ,
             nor
             in
             the
             three
             severall
             Latin
             editions
             of
             that
             historie
             published
             before
             ,
             the●e
             bee
             any
             such
             thing
             to
             be
             found
             )
             :
             touching
             a
             dead
             mans
             skull
             ,
             that
             should
             have
             uttered
             this
             speech
             unto
             Macarius
             the
             great
             Aegyptian
             anchorer
             .
             o
             
               When
               thou
               dost
               offer
               up
               thy
               prayers
               for
               the
               dead
               ,
               then
               doe
               wee
               feele
               some
               little
               cons●lation
               .
            
             A
             brainlesse
             answer
             you
             may
             well
             conceive
             it
             to
             be
             ,
             that
             must
             be
             thought
             to
             have
             proceeded
             from
             a
             dry
             skull
             lying
             by
             the
             highway
             side
             :
             but
             as
             brainl●sse
             as
             it
             is
             ,
             it
             hath
             not
             a
             little
             troubled
             the
             quick
             heads
             of
             our
             Romish
             Divines
             ,
             and
             put
             m●ny
             an
             odd
             cratchet
             into
             their
             nimble
             braines
             .
             
               Renatus
               Laurentius
            
             telleth
             us
             ,
             that
             p
             
               without
               all
               doubt
               it
               was
               an
               Angell
               that
               did
               speake
               in
               this
               skull
               .
            
             And
             q
             
               I
               say
            
             (
             quoth
             
               Alphonsus
               Mendoza
               )
               that
               this
               head
               which
               lay
               in
               the
               way
               ,
               was
               not
               the
               head
               of
               one
               that
               was
               damned
               ,
               but
               of
               a
               just
               man
               remayning
               in
               Purgatory
               :
               for
               Damascen
               doth
               not
               say
               in
               that
               sermon
               ,
               that
               i●
               was
               the
               head
               of
               a
               Gentile
               ,
               as
               it
               may
               there
               be
               seene
               .
            
             And
             true
             it
             is
             indeed
             ,
             he
             neither
             saith
             that
             it
             was
             so
             ,
             neither
             yet
             that
             it
             was
             not
             so
             :
             but
             the
             Grecians
             generally
             relate
             the
             matter
             thus
             ;
             that
             Macarius
             r
             
               did
               heare
               this
               ,
               from
               the
               skull
               of
               one
               that
               had
               
               been
               a
               Priest
               of
               Idoles
               ,
               which
               he
               found
               lying
               in
               the
               wildernesse
               ;
               that
               by
               his
               prayers
               such
               as
               were
               with
               him
               in
               punishment
               received
               a
               little
               ease
               of
               their
               torment
               ,
               whensoever
               it
               fell
               out
               that
               he
               made
               the
               same
               for
               them
               .
            
             and
             among
             the
             
               Latins
               ,
               Thomas
               Aquinas
            
             ,
             and
             other
             of
             the
             Schoolemen
             take
             this
             for
             granted
             :
             because
             they
             found
             in
             the
             Lives
             of
             the
             Fathers
             ,
             that
             the
             speech
             which
             the
             dead
             skull
             used
             was
             this
             .
             s
             
               I
               was
               a
               Priest
               of
               the
               Gentiles
            
             (
             so
             Iohn
             the
             Roman
             subdeaco●
             translateth
             it
             )
             or
             ,
             as
             Rufinus
             is
             supposed
             to
             have
             rendred
             it
             ,
             
               I
               was
               the
               chiefe
               of
               the
               Priests
               of
               the
               Idoles
               ,
               which
               dwelt
               in
               this
               place
               :
               and
               thou
               art
               abbot
               Macarius
               ,
               that
               art
               filled
               with
               the
               spirit
               of
               God.
               At
               whatsoever
               houre
               therefore
               thou
               takest
               pitie
               of
               them
               that
               are
               in
               torments
               ,
               and
               prayest
               for
               them
               ;
               they
               then
               feele
               som
               consolation
               .
            
             Well
             ,
             saith
             Mendoza
             then
             ,
             t
             
               if
               S.
               Thomas
               relating
               this
               history
               out
               of
               the
               Lives
               of
               the
               Fathers
               ,
               doth
               say
               that
               this
               vvas
               the
               head
               of
               a
               Gentile
               ;
               he
               himselfe
               is
               bound
               to
               untye
               this
               knot
               .
            
             And
             so
             hee
             doth
             :
             resolving
             the
             matter
             thus
             ;
             u
             that
             the
             damned
             get
             no
             true
             ease
             by
             the
             prayers
             made
             for
             them
             ,
             but
             such
             a
             phantasticall
             kinde
             of
             joy
             only
             ,
             as
             the
             Divels
             are
             said
             to
             have
             ,
             when
             they
             have
             seduced
             and
             deceived
             any
             man.
             x
             
               But
               peradventure
            
             ,
             saith
             Cardinall
             Bellarmine
             for
             the
             upshott
             ,
             
               the
               things
               which
               are
               brought
               touching
               that
               skull
               ,
               might
               better
               be
               rejected
               as
               false
               and
               apocryphall
               .
            
             and
             
               Stephen
               Durant
            
             ,
             more
             peremptorily
             :
             y
             
               The
               things
               vvhich
               are
               told
               of
               Trajan
               and
               Falconilla
               ,
               delivered
               out
               of
               hell
               by
               the
               prayers
               of
               S
               Gregory
               and
               Thecla
               ,
               and
               of
               the
               dry
               skull
               spoken
               too
               by
               Macarius
               ,
               be
               fayned
               and
               commentitious
               .
            
          
           
           
             Which
             last
             answere
             ,
             though
             it
             be
             the
             truest
             of
             all
             the
             rest
             ;
             yet
             is
             it
             not
             to
             be
             doubted
             for
             all
             that
             ,
             but
             that
             the
             generall
             credite
             which
             these
             fables
             obtained
             ,
             together
             with
             the
             countenance
             which
             the
             opinion
             of
             the
             Origenists
             did
             receive
             from
             
               Didymus
               ,
               Euagrius
               ,
               Gregory
               Nyssen
               ,
            
             (
             if
             he
             be
             not
             corrupted
             )
             and
             other
             Doctors
             ,
             inclined
             the
             minds
             of
             men
             verie
             much
             ,
             to
             apply
             the
             common
             use
             of
             praying
             for
             the
             dead
             unto
             this
             wrong
             end
             of
             hoping
             to
             relieve
             the
             damned
             thereby
             .
             S.
             Augustine
             doth
             shew
             ,
             that
             in
             his
             time
             not
             onely
             z
             some
             ,
             but
             exceeding
             many
             also
             ,
             did
             out
             of
             an
             humane
             affection
             take
             compassion
             of
             the
             eternall
             paines
             of
             the
             damned
             ,
             and
             would
             not
             beleeve
             that
             they
             should
             never
             have
             an
             end
             .
             And
             notwithstanding
             this
             error
             was
             publickly
             condemned
             afterwards
             in
             the
             Origenists
             ,
             by
             the
             fifth
             generall
             Councell
             held
             at
             Constantinople
             :
             yet
             by
             idle
             and
             voluptuous
             persons
             was
             it
             still
             greedily
             embraced
             (
             as
             a
             Climacus
             complaineth
             )
             and
             b
             
               even
               now
               also
            
             ,
             saith
             S.
             
               Gregory
               ,
               there
               be
               some
               ,
               who
               therefore
               neglect
               to
               put
               an
               end
               unto
               their
               sinnes
               ,
               because
               they
               imagine
               that
               the
               judgements
               which
               are
               to
               come
               upon
               them
               shall
               sometimes
               have
               an
               end
               .
            
             Yea
             of
             late
             dayes
             this
             opinion
             was
             maintayned
             by
             the
             Porretanians
             (
             as
             Thomas
             calleth
             them
             )
             and
             some
             of
             the
             c
             Canonists
             (
             the
             one
             following
             therein
             
               Gilbert
               Porreta
            
             Bishop
             of
             Poictiers
             ,
             in
             his
             booke
             of
             Theological
             Questions
             ;
             the
             other
             
               Iohn
               Semeca
            
             ,
             in
             his
             Glosse
             upon
             Gratian
             )
             that
             by
             the
             prayers
             and
             suffrages
             of
             the
             living
             the
             paines
             of
             some
             of
             the
             damned
             were
             continually
             diminished
             ;
             in
             such
             maner
             as
             infinite
             proportionable
             parts
             may
             be
             taken
             from
             a
             line
             ,
             without
             ever
             comming
             unto
             an
             end
             of
             the
             division
             :
             which
             was
             in
             
             effect
             to
             take
             from
             them
             at
             the
             last
             all
             paine
             of
             sense
             or
             sense
             of
             paine
             .
             For
             (
             as
             d
             Thomas
             observeth
             it
             rightly
             ,
             and
             e
             Durand
             after
             him
             )
             
               in
               the
               division
               of
               a
               Line
               ,
               at
               last
               we
               must
               come
               unto
               that
               which
               is
               not
               sensible
               :
               considering
               that
               a
               sensible
               bodie
               cannot
               be
               divided
               infinitely
               .
               and
               so
               it
               would
               follo●
               ,
               that
               after
               many
               suffrages
               that
               paine
               remayning
               should
               not
               be
               sensible
               ;
               and
               consequently
               should
               be
               no
               paine
               at
               all
               .
            
          
           
             Neither
             is
             it
             to
             be
             forgotten
             that
             the
             invention
             of
             
               All
               Soules
               day
            
             (
             of
             which
             you
             may
             reade
             ,
             if
             you
             please
             ,
             
               Polydore
               Vergil
            
             in
             his
             sixth
             booke
             of
             the
             
               Inventers
               of
               things
            
             ,
             and
             the
             ninth
             chapter
             )
             that
             solemne
             day
             ,
             I
             say
             ,
             wherein
             our
             Romanists
             most
             devoutly
             perform
             all
             their
             superstitious
             observances
             for
             the
             dead
             ;
             was
             occasioned
             at
             the
             first
             by
             the
             apprehension
             of
             this
             same
             erroneous
             conceit
             ,
             that
             the
             soules
             of
             the
             damned
             might
             not
             onely
             be
             eased
             ,
             but
             fully
             also
             delivered
             by
             the
             almes
             &
             prayers
             of
             the
             living
             .
             The
             whole
             narration
             of
             the
             businesse
             is
             thus
             laid
             down
             by
             
               Sigebertus
               Gemblacensis
            
             in
             his
             Chronic●e
             ,
             at
             the
             yeare
             of
             our
             Lord
             998.
             
             f
             
               This
               time
            
             ,
             saith
             he
             ,
             
               a
               certaine
               religious
               man
               returning
               from
               Ierusalem
               ,
               being
               intertained
               for
               a
               while
               in
               Sicile
               by
               the
               courtesie
               of
               a
               certaine
               anchoret
               ,
               learned
               from
               him
               among
               other
               matters
               ,
               that
               there
               were
               places
               neere
               unto
               them
               that
               used
               to
               cast
               up
               burning
               flames
               ,
               which
               by
               the
               inhabitants
               were
               called
               the
               Potts
               of
               Vulcan
               ,
               wherein
               the
               soules
               of
               the
               reprobate
               according
               
               to
               the
               qualitie
               of
               their
               deserts
               did
               suffer
               diverse
               punishments
               ;
               the
               Divels
               being
               there
               deputed
               for
               the
               execution
               therof
               whose
               voyces
               ,
               angers
               and
               terrors
               ,
               and
               somtimes
               howlings
               also
               he
               said
               he
               often
               heard
               ,
               as
               lamenting
               that
               the
               soules
               of
               the
               damned
               were
               taken
               out
               of
               their
               hands
               by
               the
               almes
               and
               prayers
               of
               the
               faithfull
               ;
               and
               more
               at
               this
               time
               by
               the
               prayers
               of
               the
               monkes
               of
               Cluny
               ,
               who
               prayed
               vvithout
               ceasing
               for
               the
               rest
               of
               those
               that
               were
               deceased
               .
               The
               abbot
               Odilo
               having
               understood
               this
               by
               him
               ,
               appointed
               throughout
               all
               the
               monasteries
               under
               his
               subjection
               ,
               that
               as
               upon
               the
               first
               day
               of
               November
               the
               solemnitie
               of
               all
               the
               Saints
               is
               observed
               ,
               so
               upon
               the
               day
               following
               ,
               the
               memoriall
               of
               all
               that
               rested
               in
               Christ
               should
               be
               celebrated
               .
               Which
               rite
               passing
               into
               many
               other
               Churches
               ,
               made
               the
               memory
               of
               the
               faithfull
               deceased
               to
               be
               solemnized
               .
            
          
           
             For
             the
             elect
             ,
             this
             forme
             of
             prayer
             was
             wont
             to
             be
             used
             in
             the
             Romane
             Church
             .
             g
             
               O
               God
               ,
               unto
               whom
               alone
               is
               knowne
               the
               number
               of
               the
               elect
               that
               are
               to
               be
               placed
               in
               the
               supernall
               blisse
               :
               grant
               ,
               we
               beseech
               thee
               ,
               that
               the
               book
               of
               blessed
               predestination
               may
               retaine
               the
               names
               of
               all
               those
               whom
               we
               have
               undertaken
               to
               recommend
               in
               our
               prayer
               ,
               or
               of
               all
               the
               faithfull
               ,
               that
               are
               written
               therein
               .
            
             And
             to
             pray
             ,
             that
             the
             names
             of
             all
             those
             that
             are
             written
             in
             the
             book
             of
             Gods
             election
             ,
             should
             still
             be
             retayned
             therein
             ,
             may
             be
             somewhat
             tolerable
             :
             considering
             (
             as
             the
             Divines
             of
             that
             side
             have
             informed
             us
             )
             that
             those
             things
             may
             be
             prayed
             for
             ,
             which
             we
             know
             most
             certainly
             wilcome
             to
             passe
             .
             But
             hardly
             ,
             I
             think
             ,
             shall
             you
             finde
             in
             any
             Rituall
             a
             form
             of
             prayer
             answerable
             to
             this
             of
             the
             monkes
             of
             Cluny
             for
             the
             reprobate
             :
             unlesse
             it
             be
             that
             ,
             whereby
             S.
             Francis
             is
             said
             to
             have
             obtained
             ,
             that
             friat
             Elias
             should
             be
             made
             h
             
               ex
               praescito
               praedestinatus
            
             ,
             an
             elect
             of
             a
             reprobare
             .
             Yet
             it
             seemeth
             ,
             that
             some
             were
             not
             very
             well
             
             pleased
             ,
             that
             what
             was
             done
             so
             seldom
             by
             S.
             Francis
             the
             i
             Angel
             of
             the
             Friars
             ,
             (
             &
             that
             for
             a
             reprobate
             yet
             living
             )
             should
             be
             so
             usually
             practised
             by
             the
             followers
             of
             S.
             Odilo
             the
             k
             Archangel
             of
             the
             Monkes
             for
             reprobates
             that
             were
             dead
             :
             &
             therefore
             in
             the
             cōmon
             editions
             of
             Sigeberts
             Chronicle
             they
             have
             cleane
             strucke
             out
             the
             word
             damnatorū
             ,
             &
             instead
             of
             reproborū
             chopt
             in
             defunctorū
             .
             which
             depravatiō
             may
             be
             detected
             ,
             aswel
             by
             the
             sincere
             edition
             of
             Sigebert
             published
             by
             
               Aubertus
               Miraeus
            
             out
             of
             the
             Manuscript
             of
             Gemblac
             abbay
             (
             w
             ch
             is
             thought
             to
             be
             the
             originall
             copie
             of
             Sigebert
             himselfe
             )
             as
             by
             the
             comparing
             of
             him
             with
             
               Petrus
               Damiani
            
             in
             the
             life
             of
             Odilo
             ,
             whence
             this
             whole
             narration
             was
             by
             him
             borrowed
             .
             For
             there
             also
             doe
             we
             reade
             ,
             that
             in
             those
             flaming
             places
             l
             
               the
               soules
               of
               the
               reprobate
               according
               to
               the
               qualitie
               of
               their
               deserts
               did
               suffer
               diverse
               torments
               :
            
             and
             that
             the
             Divels
             did
             complaine
             ,
             m
             
               that
               by
               the
               almes
               and
               prayers
            
             of
             Odilo
             and
             others
             ,
             
               the
               soules
               of
               the
               damned
               were
               taken
               out
               of
               their
               hands
               .
            
          
           
             By
             these
             things
             we
             may
             see
             ,
             what
             we
             are
             to
             judge
             of
             that
             which
             our
             Adversaries
             presse
             so
             much
             against
             us
             out
             of
             Epiphanius
             :
             that
             he
             n
             
               nameth
               an
               obscure
               fellow
               one
               Aërius
               to
               be
               the
               first
               author
               of
               this
               heresie
               ;
               that
               prayers
               and
               sacrifice
               profiteth
               not
               the
               departed
               in
               Christ.
            
             For
             neyther
             doth
             Epiphanius
             name
             this
             to
             be
             an
             heresie
             :
             neyther
             doth
             it
             appeare
             that
             himselfe
             did
             hold
             ,
             that
             praiers
             and
             oblations
             bring
             such
             profite
             to
             the
             dead
             as
             these
             men
             dreame
             they
             do
             .
             He
             is
             much
             deceived
             ,
             who
             thinketh
             everie
             thing
             that
             Epiphanius
             findeth
             fault
             withall
             in
             heretickes
             ,
             is
             esteemed
             by
             him
             to
             be
             an
             heresie
             :
             seeing
             heresie
             cannot
             be
             but
             in
             matters
             of
             faith
             ,
             and
             the
             course
             which
             Epiphanius
             taketh
             in
             that
             worke
             is
             not
             only
             to
             declare
             ,
             in
             what
             speciall
             points
             of
             faith
             hereticks
             
             did
             dissent
             from
             the
             Catholicke
             doctrine
             ,
             but
             in
             what
             particular
             observances
             also
             they
             refused
             to
             follow
             the
             received
             customes
             and
             ordinances
             of
             the
             Church
             .
             Therefore
             at
             the
             end
             of
             the
             whole
             worke
             hee
             setteth
             downe
             a
             Briefe
             ,
             o
             first
             of
             the
             faith
             ,
             and
             then
             of
             the
             ordinances
             and
             observances
             of
             the
             Church
             :
             and
             among
             the
             particulars
             of
             the
             latter
             kinde
             ,
             he
             rehearseth
             this
             :
             p
             
               For
               the
               dead
               ,
               they
               make
               commemorations
               by
               name
               ,
               performing
            
             (
             or
             ,
             
               when
               they
               doe
               performe
               )
               their
               prayers
               and
               divine
               service
               and
               dispensation
            
             of
             the
             mysteries
             ,
             and
             disputing
             against
             Aërius
             touching
             the
             point
             it selfe
             ,
             hee
             doth
             not
             at
             all
             charge
             him
             with
             forsaking
             the
             doctrine
             of
             the
             Scriptures
             ,
             or
             the
             faith
             of
             the
             Catholick
             Church
             concerning
             the
             state
             of
             those
             that
             are
             departed
             out
             of
             this
             life
             :
             but
             with
             rejecting
             the
             order
             observed
             by
             the
             Church
             in
             her
             Commemorations
             of
             the
             dead
             ;
             which
             being
             an
             ancient
             institution
             ,
             brought
             in
             upon
             wonderfull
             good
             considerations
             ,
             should
             not
             by
             this
             humorous
             hereticke
             have
             beene
             thus
             condemned
             .
             q
             
               The
               Church
            
             ,
             saith
             he
             ,
             
               doth
               necessarily
               performe
               this
               ,
               having
               received
               it
               by
               tradition
               from
               the
               Fathers
               :
               and
               who
               may
               dissolve
               the
               ordinance
               of
               his
               mother
               ,
               or
               the
               law
               of
               his
               Father
               ?
            
             and
             againe
             .
             r
             
               Our
               mother
               the
               Church
               hath
               ordinances
               setled
               in
               her
               ,
               which
               are
               inviolable
               and
               may
               not
               be
               broken
               .
               Seeing
               then
               there
               are
               ordinances
               established
               in
               the
               Church
               ,
               and
               they
               are
               well
               and
               all
               things
               are
               admirably
               done
               :
               this
               seducer
               is
               againe
               refuted
               .
            
          
           
             For
             the
             further
             opening
             hereof
             ,
             it
             will
             not
             be
             amisse
             to
             consider
             both
             of
             the
             objection
             of
             Aërius
             ,
             and
             of
             the
             answer
             of
             Epiphanius
             .
             Thus
             did
             Aërius
             argue
             against
             
             the
             practise
             of
             the
             Church
             .
             s
             
               For
               what
               reason
               doe
               you
               commemorate
               after
               death
               the
               names
               of
               those
               that
               are
               departed
               ?
               He
               that
               is
               alive
               prayeth
               ,
               or
               maketh
               dispensation
            
             (
             of
             the
             mysteries
             :
             )
             
               what
               shall
               the
               dead
               be
               profited
               hereby
               ?
               And
               if
               the
               prayer
               of
               those
               here
               doe
               altogether
               profite
               them
               that
               be
               there
               :
               then
               let
               no
               body
               be
               godly
               ,
               let
               no
               man
               do
               good
               ,
               but
               let
               him
               procure
               some
               friends
               by
               what
               meanes
               it
               pleaseth
               him
               ,
               eyther
               perswading
               them
               by
               money
               ,
               or
               intreating
               friends
               at
               his
               death
               ;
               and
               let
               them
               pray
               for
               him
               ,
               that
               he
               may
               suffer
               nothing
               there
               ,
               and
               that
               those
               inexpiable
               sins
               which
               he
               hath
               cōmitted
               may
               not
               be
               required
               at
               his
               hands
               .
            
             This
             was
             Aërius
             his
             argumentation
             :
             which
             would
             have
             beene
             of
             force
             indeed
             ,
             if
             the
             whole
             Church
             had
             held
             ,
             as
             manie
             did
             ;
             that
             the
             judgement
             after
             death
             was
             suspended
             untill
             the
             generall
             Resurrection
             ,
             and
             that
             in
             the
             meane
             time
             the
             sinnes
             of
             the
             dead
             might
             be
             taken
             away
             by
             the
             suffrages
             of
             the
             living
             .
             But
             hee
             should
             have
             considered
             ,
             as
             
               Stephanus
               Gobarus
            
             (
             who
             was
             as
             great
             an
             heretick
             as
             himselfe
             )
             did
             ,
             that
             the
             Doctors
             were
             not
             agreed
             upon
             the
             point
             ;
             some
             of
             them
             maintayning
             ,
             t
             
               the
               soule
               of
               every
               one
               that
               departed
               out
               of
               this
               life
               received
               very
               great
               profite
               by
               the
               prayers
               and
               oblations
               and
               almes
               that
               were
               performed
               for
               him
               ,
            
             and
             others
             
               on
               the
               contrary
               side
               ,
               that
               it
               was
               not
               so
               :
            
             and
             that
             it
             was
             a
             foolish
             part
             of
             him
             ,
             to
             confound
             the
             private
             opinion
             of
             some
             ,
             with
             the
             common
             faith
             of
             the
             universall
             Church
             .
             That
             he
             reproved
             this
             particular
             error
             ,
             (
             which
             seemeth
             to
             have
             gotten
             head
             in
             his
             time
             ,
             as
             being
             most
             plausible
             to
             the
             multitude
             ,
             and
             very
             pleasing
             unto
             the
             looser
             sort
             of
             Christians
             )
             therein
             he
             did
             well
             :
             but
             that
             thereupon
             he
             condemned
             the
             generall
             practise
             of
             the
             Church
             ,
             which
             had
             no
             dependance
             upon
             that
             erroneous
             conceipt
             ,
             therein
             he
             did
             like
             unto
             himselfe
             ,
             headily
             
             and
             perversely
             .
             For
             the
             Church
             in
             her
             Commemorations
             and
             prayers
             for
             the
             dead
             had
             no
             relation
             at
             all
             unto
             those
             that
             had
             ledd
             their
             lives
             lewdly
             and
             dissolutely
             (
             as
             appeareth
             plainly
             ,
             both
             by
             the
             u
             author
             of
             the
             
               Ecclesiasticall
               Hierarchy
            
             ,
             and
             by
             diverse
             other
             evidences
             before
             alledged
             )
             but
             unto
             those
             that
             did
             end
             their
             lives
             in
             such
             a
             godly
             maner
             ,
             as
             gave
             pregnant
             hope
             unto
             the
             living
             ,
             that
             their
             soules
             were
             at
             rest
             with
             God
             :
             and
             to
             such
             as
             these
             alone
             did
             it
             wish
             the
             accomplishment
             of
             that
             which
             remained
             of
             their
             redemption
             ;
             to
             wit
             ,
             their
             publick
             justification
             and
             solemne
             acquitall
             at
             the
             last
             day
             ,
             and
             their
             perfect
             consummation
             of
             blisse
             ,
             both
             in
             body
             and
             soule
             ,
             in
             the
             kingdome
             of
             heaven
             for
             ever
             after
             .
             not
             that
             the
             event
             of
             these
             things
             was
             conceived
             to
             be
             anie
             wayes
             doubtfull
             (
             for
             wee
             have
             beene
             told
             ,
             that
             things
             may
             be
             prayed
             for
             ,
             the
             event
             whereof
             is
             knowne
             to
             be
             most
             certaine
             )
             but
             because
             the
             commemoration
             thereof
             was
             thought
             to
             serve
             for
             speciall
             use
             ,
             not
             onely
             in
             regard
             of
             the
             manifestation
             of
             the
             affection
             of
             the
             living
             toward
             the
             dead
             (
             he
             that
             prayed
             ,
             as
             Dionysius
             noteth
             ,
             x
             
               desiring
               other
               mens
               gifts
               as
               if
               they
               were
               his
               owne
               graces
            
             )
             but
             also
             in
             respect
             of
             the
             consolation
             and
             instruction
             which
             the
             living
             might
             receive
             thereby
             ;
             as
             Epiphanius
             in
             his
             answer
             to
             Aërius
             doth
             more
             particularly
             declare
             .
          
           
             The
             obiection
             of
             Aërius
             was
             this
             .
             The
             Commemorations
             and
             prayers
             used
             in
             the
             Church
             bring
             no
             profit
             to
             the
             dead
             :
             therefore
             as
             an
             unprofitable
             thing
             they
             are
             to
             be
             reiected
             .
             To
             this
             doth
             Epiphanius
             thus
             frame
             his
             answer
             .
             y
             
               As
               for
               the
               reciting
               of
               the
               names
               of
               
               those
               that
               are
               deceased
               ;
               what
               can
               be
               better
               then
               this
               ?
               what
               more
               commodious
               ,
               and
               more
               admirable
               ?
               that
               such
               as
               are
               present
               do
               beleeve
               ,
               that
               they
               who
               are
               departed
               do
               live
               ,
               and
               are
               not
               extinguished
               ,
               but
               are
               still
               being
               and
               living
               with
               the
               Lord
               :
               and
               that
               this
               most
               pious
               preaching
               might
               be
               declared
               ;
               that
               they
               who
               pray
               for
               their
               brethren
               have
               hope
               of
               them
               as
               being
               in
               a
               peregrination
               .
            
             Which
             is
             as
             much
             in
             effect
             ,
             as
             if
             he
             had
             denied
             Aërius
             his
             consequence
             :
             and
             answered
             him
             ,
             that
             although
             the
             dead
             were
             not
             profited
             by
             this
             action
             ,
             yet
             it
             did
             not
             therefore
             follow
             that
             it
             should
             be
             condemned
             as
             altogether
             unprofitable
             .
             because
             it
             had
             a
             singular
             use
             otherwise
             :
             namely
             to
             testifie
             the
             faith
             and
             the
             hope
             of
             the
             living
             ,
             concerning
             the
             dead
             .
             the
             faith
             :
             in
             z
             
               declaring
               them
               to
               be
               alive
            
             ,
             (
             for
             so
             doth
             Dionysius
             also
             expound
             the
             Churches
             intention
             in
             her
             publick
             nomination
             of
             the
             dead
             )
             
               and
               as
               Divinitie
               teacheth
               ,
               not
               mortified
               but
               translated
               from
               death
               unto
               a
               most
               divine
               life
               .
            
             the
             hope
             :
             in
             that
             they
             signified
             hereby
             ,
             that
             they
             accounted
             their
             brethren
             to
             have
             departed
             from
             them
             no
             otherwise
             than
             as
             if
             they
             had
             beene
             in
             a
             journey
             ,
             with
             expectation
             to
             meet
             them
             afterward
             ;
             and
             by
             this
             meanes
             made
             a
             difference
             betwixt
             themselves
             ,
             and
             a
             
               others
               which
               had
               no
               hope
            
             .
             Then
             doth
             Epiphanius
             proceed
             further
             in
             answering
             the
             same
             objection
             ,
             after
             this
             maner
             .
             b
             
               The
               prayer
               also
               which
               is
               made
               for
               them
               doth
               profite
               ,
               although
               it
               do
               not
               cut
               off
               all
               their
               sinnes
               :
               yet
               forasmuch
               as
               whilest
               we
               are
               in
               the
               world
               ,
               we
               oftentimes
               slip
               both
               unwillingly
               and
               with
               our
               will
               ;
               it
               serveth
               to
               signifie
               that
               which
               is
               more
               perfect
               .
               For
               
               we
               make
               a
               memoriall
               ,
               both
               for
               the
               just
               and
               for
               sinners
               :
               for
               sinners
               ,
               intreating
               the
               mercy
               of
               God
               ;
               for
               the
               just
               ,
               (
               both
               the
               Fathers
               and
               Patriarches
               ,
               the
               Prophets
               ,
               and
               Apostles
               ,
               and
               Euangelists
               ,
               and
               Martyrs
               and
               Confessors
               ,
               Bish●ps
               also
               and
               Anchorites
               ,
               and
               the
               whole
               order
               )
               that
               vve
               may
               sever
               our
               Lord
               Iesus
               Christ
               from
               the
               ranke
               of
               all
               other
               men
               by
               the
               honour
               that
               we
               doe
               unto
               him
               ,
               and
               that
               we
               may
               yeeld
               worship
               unto
               him
               .
            
             Which
             ,
             as
             farre
             as
             I
             apprehend
             him
             ,
             is
             no
             more
             then
             if
             he
             had
             thus
             replyed
             unto
             Aërius
             .
             Although
             the
             prayer
             that
             is
             made
             for
             the
             dead
             doe
             not
             cut
             off
             all
             their
             sinnes
             (
             which
             is
             the
             onely
             thing
             that
             thou
             goest
             about
             to
             prove
             )
             yet
             doth
             it
             profite
             notwithstanding
             for
             another
             purpose
             :
             namely
             to
             signifie
             the
             supereminent
             perfection
             of
             our
             Saviour
             Christ
             above
             the
             rest
             of
             the
             sonnes
             of
             men
             ,
             who
             are
             subiect
             to
             manifold
             slipps
             and
             falls
             as
             long
             as
             they
             live
             in
             this
             world
             .
          
           
             For
             aswell
             the
             righteous
             ,
             with
             their
             involuntarie
             slipps
             ,
             as
             sinners
             ,
             with
             their
             voluntarie
             falls
             ,
             doe
             come
             within
             the
             compasse
             of
             these
             Commemorations
             :
             wherein
             prayers
             are
             made
             ,
             both
             for
             c
             sinners
             that
             repent
             ,
             and
             for
             righteous
             persons
             that
             have
             no
             such
             need
             of
             repentance
             .
             For
             sinners
             ;
             that
             being
             by
             their
             repentance
             recovered
             out
             of
             the
             snare
             of
             the
             Divell
             ,
             they
             may
             finde
             mercy
             of
             the
             Lord
             at
             the
             last
             day
             ,
             and
             bee
             freed
             from
             the
             fire
             prepared
             for
             the
             Divell
             and
             his
             angells
             :
             For
             the
             righteous
             ;
             that
             they
             may
             be
             recompensed
             in
             the
             resurrection
             of
             the
             iust
             ,
             and
             received
             into
             the
             kingdome
             prepared
             for
             them
             from
             the
             foundation
             of
             the
             world
             .
             Which
             kinde
             of
             prayer
             being
             made
             for
             the
             best
             men
             that
             ever
             lived
             (
             even
             the
             
               Patriarches
               ,
               Prophets
               ,
               Apostles
               ,
               Euangelists
               ,
            
             and
             Martyrs
             themselves
             )
             Christ
             onely
             excepted
             ;
             sheweth
             that
             the
             profite
             which
             the
             Church
             intended
             should
             be
             reaped
             therefrom
             ,
             was
             not
             
             the
             taking
             away
             of
             the
             sinnes
             of
             the
             parties
             that
             were
             prayed
             for
             ,
             but
             the
             honouring
             of
             their
             Lord
             above
             them
             :
             it
             being
             hereby
             declared
             ,
             d
             
               that
               our
               Lord
               is
               not
               to
               be
               compared
               unto
               any
               man
               ;
               though
               a
               man
               live
               in
               righteousnesse
               a
               thousand
               times
               and
               more
               .
               for
               how
               should
               that
               be
               possible
               ?
               considering
               that
               the
               one
               is
               God
               ,
               the
               other
               man
               ,
            
             (
             as
             the
             praying
             to
             the
             one
             ,
             and
             for
             the
             other
             ,
             doth
             discover
             )
             
               and
               the
               one
               is
               in
               heaven
               ,
               the
               other
               in
               earth
               by
               reason
               of
               the
               remaines
               of
               the
               body
               yet
               resting
               in
               the
               earth
               ,
            
             untill
             the
             day
             of
             the
             Resurrection
             ,
             unto
             which
             all
             these
             prayers
             had
             speciall
             reference
             .
             This
             do
             I
             conceive
             to
             be
             the
             right
             meaning
             of
             Epiphanius
             his
             answer
             :
             as
             suting
             best
             both
             with
             the
             generall
             intention
             of
             the
             Church
             ,
             which
             he
             taketh
             upon
             him
             to
             vindicate
             from
             the
             misconstruction
             of
             Aërius
             ,
             &
             with
             the
             application
             therof
             unto
             his
             obiection
             ,
             &
             with
             the
             known
             doctrine
             of
             Epiphanius
             ,
             delivered
             by
             him
             elsewhere
             in
             these
             terms
             .
             e
             
               After
               death
               there
               is
               no
               helpe
               to
               be
               gotten
               ,
               eyther
               by
               godlinesse
               ,
               or
               by
               repentance
               .
               For
               Lazarus
               doth
               not
               goe
               there
               unto
               the
               rich
               man
               ,
               nor
               the
               rich
               man
               unto
               Lazarus
               :
               neyther
               doth
               Abraham
               send
               any
               of
               his
               spoyles
               ,
               that
               the
               poore
               may
               be
               afterward
               made
               rich
               thereby
               ;
               neyther
               doth
               the
               rich
               man
               obtaine
               that
               which
               he
               asketh
               ,
               although
               hee
               intreat
               mercifull
               Abraham
               ●ith
               instant
               supplication
               .
               For
               the
               Garners
               are
               sealed
               up
               ,
               and
               the
               time
               is
               fulfilled
               ,
               and
               the
               combat
               is
               finished
               ,
               and
               the
               lists
               are
               voyded
               ,
               and
               the
               Garlands
               are
               given
               ,
               and
               such
               as
               have
               fought
               are
               at
               rest
               ,
               and
               such
               as
               have
               not
               obtained
               are
               gone
               forth
               ,
               and
               such
               as
               have
               not
               fought
               cannot
               now
               be
               present
               in
               time
               ,
               and
               such
               as
               have
               beene
               overthrowne
               in
               the
               lists
               are
               cast
               out
               ,
               and
               all
               
               things
               are
               clearely
               finished
               ,
               after
               that
               we
               are
               once
               departed
               from
               hence
               .
            
          
           
             We
             are
             to
             consider
             then
             ,
             that
             the
             prayers
             and
             oblations
             ,
             for
             reiecting
             whereof
             Aërius
             was
             reproved
             ,
             were
             not
             such
             as
             are
             used
             in
             the
             Church
             of
             Rome
             at
             this
             day
             ,
             but
             such
             as
             were
             used
             by
             the
             ancient
             Church
             at
             that
             time
             :
             and
             therefore
             as
             we
             in
             condemning
             of
             the
             one
             ,
             have
             nothing
             to
             doe
             with
             Aërius
             or
             his
             cause
             ;
             so
             the
             Romanists
             ,
             who
             dislike
             the
             other
             as
             much
             as
             ever
             Aërius
             did
             ,
             must
             be
             content
             to
             let
             us
             alone
             ,
             and
             take
             the
             charge
             of
             Aërianisme
             home
             unto
             themselves
             .
             Popish
             prayers
             and
             oblations
             for
             the
             dead
             ,
             we
             know
             ,
             do
             wholly
             depend
             upon
             the
             beleefe
             of
             Purgatorie
             :
             if
             those
             of
             the
             ancient
             Church
             did
             so
             too
             ;
             how
             commeth
             it
             to
             passe
             that
             Epiphanius
             doth
             not
             directly
             answer
             Aërius
             ,
             as
             a
             Papist
             would
             doe
             now
             ,
             that
             they
             brought
             singular
             profite
             to
             the
             dead
             ,
             by
             delivering
             their
             tormented
             soules
             out
             of
             the
             flames
             of
             Purgatorie
             ?
             but
             forgetting
             as
             much
             as
             once
             to
             make
             mention
             of
             Purgatorie
             (
             the
             sole
             foundation
             of
             these
             suffrages
             for
             the
             dead
             ,
             in
             our
             Adversaries
             iudgement
             )
             doth
             trouble
             himselfe
             and
             his
             cause
             ,
             with
             bringing
             in
             such
             farr
             fett
             reasons
             as
             these
             :
             that
             they
             who
             performed
             this
             dutie
             ,
             did
             intend
             to
             signifie
             thereby
             that
             their
             brethren
             departed
             were
             not
             perished
             ,
             but
             remained
             still
             alive
             with
             the
             Lord
             ;
             and
             to
             put
             a
             difference
             betwixt
             the
             high
             perfection
             of
             our
             Saviour
             Christ
             ,
             and
             the
             generall
             frailtie
             of
             the
             best
             of
             all
             his
             servants
             .
             Take
             away
             Popish
             Purgatorie
             on
             the
             other
             side
             ,
             (
             which
             in
             the
             dayes
             of
             Aërius
             and
             Epiphanius
             needed
             not
             to
             be
             taken
             away
             ,
             because
             it
             was
             not
             as
             yet
             hatched
             )
             and
             all
             the
             reasons
             produced
             by
             Epiphanius
             will
             not
             withhold
             our
             Romanists
             from
             absolutely
             subscribing
             to
             the
             opinion
             of
             Aërius
             :
             this
             being
             a
             case
             
             with
             them
             resolved
             ;
             that
             f
             
               if
               Purgatory
               be
               not
               admitted
               after
               death
               ,
               prayer
               for
               the
               dead
               must
               be
               unprofitable
               .
            
             But
             though
             
               Thomas
               Aquinas
            
             and
             his
             abettors
             determine
             so
             ,
             we
             must
             not
             therefore
             thinke
             that
             Epiphanius
             was
             of
             the
             same
             minde
             ;
             who
             lived
             in
             a
             time
             wherein
             prayers
             were
             usually
             made
             for
             them
             that
             never
             were
             dreamed
             to
             have
             beene
             in
             Purgatorie
             ,
             and
             yeeldeth
             those
             reasons
             of
             that
             usage
             ,
             which
             overthrow
             the
             former
             consequence
             of
             Thomas
             everie
             whit
             as
             much
             ,
             as
             the
             supposition
             of
             Aërius
             .
          
           
             For
             Aërius
             and
             Thomas
             both
             agree
             in
             this
             :
             that
             prayer
             for
             the
             dead
             would
             be
             altogether
             unprofitable
             ,
             if
             the
             dead
             themselves
             received
             no
             speciall
             benefite
             thereby
             .
             This
             doth
             Epiphanius
             (
             defending
             the
             ancient
             use
             of
             these
             prayers
             in
             the
             Church
             )
             shew
             to
             be
             untrue
             ;
             by
             producing
             other
             profites
             that
             redounded
             from
             thence
             unto
             the
             living
             :
             partly
             by
             the
             publick
             signification
             of
             their
             faith
             ,
             hope
             ,
             &
             charitie
             toward
             the
             deceased
             ;
             partly
             by
             the
             honour
             that
             they
             did
             unto
             the
             Lord
             Iesus
             ,
             in
             exempting
             him
             from
             the
             common
             condition
             of
             the
             rest
             of
             mankinde
             .
             And
             to
             make
             it
             appeare
             ,
             that
             these
             things
             were
             mainly
             intended
             by
             the
             Church
             in
             her
             Memorialls
             for
             the
             dead
             ,
             and
             not
             the
             cutting
             off
             of
             the
             sinnes
             which
             they
             carried
             with
             them
             out
             of
             this
             life
             ,
             or
             the
             releasing
             of
             them
             out
             of
             anie
             torment
             :
             he
             alledgeth
             (
             as
             wee
             have
             heard
             )
             that
             not
             onely
             the
             meaner
             sort
             of
             Christians
             ,
             but
             also
             the
             best
             of
             them
             without
             exception
             ,
             even
             the
             Prophets
             and
             Apostles
             &
             Martyrs
             themselves
             ,
             were
             comprehended
             therein
             .
             from
             whence
             ,
             by
             our
             Adversaries
             good
             leave
             ,
             we
             wil
             make
             bold
             to
             frame
             this
             syllogisme
             .
             
               
                 They
                 who
                 reject
                 that
                 kind
                 of
                 praying
                 and
                 offering
                 for
                 the
                 dead
                 ,
                 which
                 was
                 practised
                 by
                 the
                 
                 Church
                 in
                 the
                 daies
                 of
                 Aërius
                 ,
                 are
                 in
                 that
                 point
                 flatt
                 Aërians
                 .
              
               
                 But
                 the
                 Romanists
                 doe
                 reject
                 that
                 kinde
                 of
                 praying
                 and
                 offering
                 for
                 the
                 dead
                 ,
                 which
                 was
                 practised
                 by
                 the
                 Church
                 in
                 the
                 dayes
                 of
                 Aërius
                 .
              
               
                 Therefore
                 the
                 Romanists
                 are
                 in
                 this
                 point
                 flatt
                 Aërians
                 .
              
            
             The
             assumption
             or
             second
             part
             of
             this
             argument
             (
             for
             the
             first
             we
             thinke
             no
             body
             will
             denie
             )
             is
             thus
             proved
             .
             
               
                 They
                 who
                 are
                 of
                 the
                 judgement
                 ,
                 that
                 prayers
                 and
                 oblations
                 should
                 not
                 be
                 made
                 for
                 such
                 as
                 are
                 beleeved
                 to
                 be
                 in
                 blisse
                 ;
                 doe
                 reiect
                 that
                 kinde
                 of
                 praying
                 and
                 offering
                 for
                 the
                 dead
                 ,
                 which
                 was
                 practised
                 by
                 the
                 ancient
                 Church
                 .
              
               
                 But
                 the
                 Romanists
                 are
                 of
                 this
                 iudgement
                 .
              
               
                 Therefore
                 they
                 reiect
                 that
                 kinde
                 of
                 praying
                 and
                 offering
                 for
                 the
                 dead
                 ,
                 which
                 was
                 practised
                 by
                 the
                 ancient
                 Church
                 .
              
            
             The
             truth
             of
             the
             first
             of
             these
             propositions
             doth
             appear
             by
             the
             testimonie
             of
             Epiphanius
             ,
             compared
             with
             those
             manie
             other
             evidences
             whereby
             we
             have
             formerly
             proved
             ,
             that
             it
             was
             the
             custome
             of
             the
             ancient
             Church
             to
             make
             prayers
             and
             oblations
             for
             them
             ,
             of
             whose
             resting
             in
             peace
             and
             blisse
             there
             was
             no
             doubt
             at
             all
             conceived
             .
             The
             veritie
             of
             the
             second
             is
             manifested
             by
             the
             confession
             of
             the
             Romanists
             themselves
             :
             who
             reckon
             this
             for
             one
             of
             their
             g
             
               Catholicke
               verities
            
             ;
             that
             suffrages
             should
             not
             be
             offered
             for
             the
             dead
             that
             raigne
             with
             Christ.
             and
             therefore
             that
             ancient
             h
             
               forme
               of
               praying
               for
               the
               Apostles
               ,
               Martyrs
               ,
               and
               the
               rest
               of
               the
               Saincts
               ,
               is
               by
               disuse
               deservedly
               abolished
            
             ;
             saith
             
               Alphonsus
               Mendoza
            
             .
             Nay
             i
             to
             offer
             sacrifices
             and
             prayers
             to
             God
             for
             those
             that
             are
             in
             blisse
             ,
             is
             
               plainly
               absurd
               and
               impious
            
             ,
             in
             the
             iudgement
             
             of
             the
             Iesuite
             Azorius
             :
             who
             was
             not
             aware
             ,
             that
             thereby
             hee
             did
             outstrippe
             Aërius
             in
             condemning
             the
             practise
             of
             the
             ancient
             Church
             ,
             as
             farre
             ,
             as
             the
             censuring
             it
             only
             to
             be
             unprofitable
             (
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               what
               shall
               the
               dead
               be
               profited
               thereby
               ?
            
             was
             the
             furthest
             that
             Aërius
             durst
             to
             goe
             )
             commeth
             short
             of
             reiecting
             it
             as
             
               absurd
               and
               impious
            
             .
             And
             therefore
             our
             Adversaries
             may
             doe
             well
             ,
             to
             purge
             themselves
             first
             from
             the
             blott
             of
             Aërianisme
             which
             sticketh
             so
             fast
             unto
             them
             ,
             before
             they
             be
             so
             readie
             to
             cast
             the
             aspersion
             thereof
             upon
             others
             .
          
           
             In
             the
             meane
             time
             ,
             the
             Reader
             who
             desireth
             to
             be
             rightly
             informed
             in
             the
             iudgement
             of
             Antiquitie
             touching
             this
             point
             ,
             is
             to
             remember
             ;
             that
             these
             two
             questions
             must
             necessarily
             be
             distinguished
             in
             this
             inquiry
             .
             Whether
             prayers
             and
             oblations
             were
             to
             be
             made
             for
             the
             dead
             ?
             and
             ,
             Whether
             the
             dead
             did
             receive
             any
             peculiar
             profite
             thereby
             ?
             In
             the
             latter
             of
             these
             ,
             he
             shall
             finde
             great
             difference
             among
             the
             Doctors
             :
             in
             the
             former
             ,
             verie
             little
             ,
             or
             none
             at
             all
             .
             For
             k
             
               howsoever
               all
               did
               not
               agree
               about
               the
               state
               of
               the
               soules
            
             (
             saith
             Cassander
             ,
             an
             indifferent
             Papist
             )
             
               vvhich
               might
               receive
               profite
               by
               these
               things
               :
               yet
               all
               did
               judge
               this
               dutie
               ,
               as
               a
               testimonie
               of
               their
               love
               toward
               the
               dead
               ,
               and
               a
               profession
               of
               their
               faith
               touching
               the
               soules
               immortalitie
               and
               the
               future
               resurrection
               ,
               to
               be
               acceptable
               unto
               God
               and
               profitable
               to
               the
               Church
               .
            
             Therefore
             for
             condemning
             the
             generall
             practise
             of
             the
             Church
             herein
             ,
             which
             aymed
             at
             those
             good
             ends
             before
             expressed
             ,
             Aë●ius
             was
             condemned
             :
             but
             for
             denying
             that
             the
             dead
             received
             profite
             thereby
             ,
             eyther
             for
             the
             pardon
             of
             the
             sinnes
             which
             before
             were
             unremitted
             ,
             or
             for
             the
             cutting
             off
             or
             mitigation
             of
             anie
             torments
             that
             they
             did
             endure
             in
             the
             other
             world
             ,
             the
             Church
             
             did
             never
             condemne
             him
             .
             For
             that
             was
             no
             new
             thing
             invented
             by
             him
             :
             diverse
             worthy
             men
             before
             and
             after
             him
             declared
             themselves
             to
             be
             of
             the
             same
             minde
             ,
             and
             were
             never
             for
             all
             that
             charged
             with
             the
             least
             suspition
             of
             heresie
             .
             l
             
               The
               narration
               of
               Lazarus
               and
               the
               rich
               man
            
             (
             saith
             the
             author
             of
             the
             Questions
             and
             Answers
             in
             the
             workes
             of
             
               Iustin
               Martyr
               )
               presenteth
               this
               doctrine
               unto
               us
               :
               that
               after
               the
               departure
               of
               the
               soule
               out
               of
               the
               body
               ,
               men
               cannot
               by
               any
               providence
               or
               care
               obtaine
               any
               profite
               .
            
             m
             Then
             (
             saith
             
               Gregory
               Nazianzen
               )
               in
               vaine
               shall
               anie
               one
               goe
               about
               to
               relieve
               those
               that
               lament
               .
               Here
               men
               may
               have
               a
               remedie
               ,
               but
               afterwards
               there
               is
               nothing
               but
               bonds
               ,
            
             or
             ,
             
               all
               things
               are
               fast
               bound
            
             .
             For
             n
             
               after
               death
               the
               punishment
               of
               sinne
               is
               remedilesse
               :
            
             saith
             Theodoret.
             and
             therefore
             S.
             Hierome
             doth
             conclude
             :
             o
             that
             
               while
               we
               are
               in
               this
               present
               world
               ,
               we
               may
               be
               able
               to
               helpe
               one
               another
               ,
               eyther
               by
               our
               prayers
               or
               by
               our
               counsailes
               ;
               but
               when
               vvee
               shall
               come
               before
               the
               judgement
               seat
               of
               Christ
               ,
               neyther
               Iob
               ,
               nor
               Daniel
               ,
               nor
               Noah
               can
               intreate
               for
               any
               one
               ,
               but
               every
               one
               must
               beare
               his
               owne
               burden
               .
            
          
           
             Other
             Doctors
             were
             of
             another
             iudgement
             :
             that
             the
             dead
             received
             speciall
             profite
             by
             the
             prayers
             and
             oblations
             of
             the
             living
             ;
             eyther
             for
             the
             remission
             of
             their
             sinnes
             ,
             or
             the
             easing
             of
             their
             punishment
             .
             but
             whether
             this
             were
             restrained
             to
             smaller
             offences
             only
             ,
             or
             such
             as
             lived
             and
             died
             in
             great
             sinnes
             might
             be
             made
             partakers
             of
             the
             same
             benefite
             ,
             and
             whether
             these
             mens
             torments
             might
             be
             lessened
             only
             thereby
             ,
             or
             in
             tract
             of
             time
             quite
             extinguished
             ;
             they
             did
             not
             agree
             upon
             .
             That
             
               Stephanus
               Gobarus
            
             ,
             whom
             before
             I
             alledged
             ,
             made
             a
             
             collection
             of
             the
             different
             sentences
             of
             the
             Fathers
             :
             p
             whereof
             some
             contayned
             the
             received
             doctrine
             of
             the
             Church
             ,
             others
             the
             unallowable
             opinions
             of
             certaine
             of
             the
             ancient
             that
             varied
             therefrom
             .
             Of
             this
             latter
             kinde
             he
             maketh
             this
             sentence
             to
             be
             one
             :
             q
             
               that
               such
               sinners
               as
               be
               delivered
               unto
               punishment
               ,
               are
               purged
               therein
               from
               their
               sinnes
               ,
               and
               after
               their
               purging
               are
               freed
               from
               their
               punishment
               ;
               albeit
               not
               all
               who
               are
               delivered
               unto
               punishment
               ,
               be
               thus
               purged
               and
               freed
               ,
               but
               some
               onely
               .
            
             whereas
             
               the
               true
               sentence
               of
               the
               Church
               was
               ;
               that
               none
               at
               all
               was
               freed
               from
               punishment
               .
            
             If
             that
             were
             the
             true
             sentence
             of
             the
             Church
             ,
             that
             none
             of
             those
             who
             suffered
             punishment
             in
             the
             other
             world
             were
             ever
             freed
             from
             the
             same
             :
             then
             the
             applying
             of
             prayers
             to
             the
             helping
             of
             mens
             soules
             out
             of
             any
             such
             punishments
             ,
             must
             be
             referred
             to
             the
             erroneous
             apprehension
             of
             some
             particular
             men
             ,
             and
             not
             to
             the
             generall
             intention
             of
             the
             ancient
             Church
             ;
             from
             which
             in
             this
             point
             ,
             as
             in
             manie
             others
             beside
             ,
             the
             latter
             Church
             of
             Rome
             hath
             swarved
             and
             quite
             gone
             astray
             .
             The
             ancient
             writer
             of
             the
             
               Ecclesiasticall
               Hierarchie
            
             ,
             handling
             this
             matter
             of
             praying
             for
             the
             dead
             professedly
             ,
             r
             doth
             by
             way
             of
             objection
             move
             this
             doubt
             :
             
               to
               vvhat
               purpose
               should
               the
               Bishop
               intreat
               the
               divine
               goodnesse
               to
               grant
               remission
               of
               sinnes
               unto
               the
               dead
               ,
               and
               a
               like
               glorious
               inheritance
               with
               those
               that
               have
               followed
               God
               ?
            
             seeing
             by
             such
             prayers
             he
             can
             be
             brought
             to
             no
             other
             rest
             ,
             but
             that
             which
             is
             fitting
             for
             him
             and
             answerable
             unto
             the
             life
             which
             he
             hath
             here
             ledd
             .
             If
             our
             Romish
             divinitie
             had
             bene
             then
             acknowledged
             by
             the
             Church
             ;
             there
             had
             beene
             no
             place
             left
             to
             such
             questions
             and
             doubts
             as
             these
             .
             The
             matter
             might
             easily
             have
             beene
             answered
             ,
             that
             though
             a
             man
             did
             die
             in
             the
             state
             of
             grace
             ,
             yet
             was
             he
             not
             presently
             
             to
             be
             admitted
             unto
             the
             place
             of
             rest
             ,
             but
             must
             first
             be
             reckoned
             withall
             ;
             both
             for
             the
             committall
             of
             those
             smaller
             faults
             ,
             unto
             which
             through
             humane
             frailtie
             he
             was
             daily
             subject
             ,
             and
             for
             the
             not
             performance
             of
             full
             penance
             and
             satisfaction
             for
             the
             greater
             sinnes
             into
             which
             in
             this
             life
             he
             had
             fallen
             :
             and
             Purgatorie
             being
             the
             place
             wherein
             he
             must
             be
             cleansed
             from
             the
             one
             ,
             and
             make
             up
             the
             iust
             payment
             for
             the
             other
             ;
             these
             prayers
             were
             directed
             unto
             God
             for
             the
             deliverie
             of
             the
             poore
             soule
             ,
             which
             was
             not
             now
             in
             case
             to
             helpe
             it selfe
             ,
             out
             of
             that
             place
             of
             torment
             .
          
           
             But
             this
             author
             ,
             taking
             upon
             him
             the
             person
             of
             S.
             Pauls
             scholler
             ,
             and
             professing
             to
             deliver
             herein
             s
             
               that
               tradition
               which
               he
               had
               received
               from
               his
               divine
               Masters
            
             ;
             saith
             no
             such
             thing
             ,
             but
             giveth
             in
             this
             for
             his
             answer
             .
             
               The
               divine
               Bishop
               ,
               as
               the
               Scriptures
               witnesse
               ,
               is
               the
               interpreter
               of
               the
               divine
               judgements
               :
               for
               hee
               is
               the
               Angell
               of
               the
               Lord
               God
               almightie
               .
               He
               hath
               learned
               therefore
               out
               of
               the
               oracles
               delivered
               by
               God
               ,
               that
               a
               most
               glorious
               and
               divine
               life
               is
               by
               his
               just
               judgement
               worthily
               adwarded
               to
               them
               that
               have
               lived
               holily
               ;
               his
               divine
               goodnesse
               and
               kindenesse
               passing
               over
               those
               blots
               which
               by
               humane
               frailtie
               he
               had
               contracted
               :
               forasmuch
               as
               no
               man
               ,
               as
               the
               Scriptures
               speake
               ,
               is
               free
               from
               pollution
               .
               The
               Bishop
               therefore
               knowing
               these
               things
               to
               be
               promised
               by
               the
               true
               oracles
               ;
               prayeth
               that
               they
               may
               accordingly
               come
               to
               passe
               ,
               and
               those
               sacred
               rewards
               may
               be
               bestowed
               upon
               them
               that
               have
               lived
               holily
               .
            
             The
             Bishop
             at
             that
             time
             belike
             did
             not
             know
             so
             much
             as
             our
             Popish
             Bishops
             doe
             now
             ;
             that
             Gods
             servants
             must
             dearely
             smart
             in
             Purgatorie
             for
             
             the
             sinnes
             wherewith
             they
             were
             overtaken
             through
             humane
             infirmitie
             :
             he
             beleeved
             that
             God
             of
             his
             mercifull
             goodnesse
             would
             passe
             by
             those
             slipps
             ,
             and
             that
             such
             after-reckonings
             as
             these
             should
             give
             no
             stoppage
             to
             the
             present
             bestowing
             of
             those
             holy
             rewards
             upon
             the
             children
             of
             the
             promise
             .
             t
             
               Ther●fore
               the
               divine
               Bishop
            
             (
             saith
             our
             author
             )
             
               asketh
               those
               things
               which
               vvere
               promised
               by
               God
               and
               are
               gratefull
               to
               him
               and
               without
               doubt
               will
               be
               granted
               :
               the●eby
               aswell
               manifesting
               his
               own
               good
               disposition
               ,
               unto
               God
               who
               is
               a
               lover
               of
               the
               good
               ;
               as
               declaring
               like
               an
               interpreter
               unto
               them
               that
               be
               present
               ,
               the
               gifts
               that
               shall
               befall
               to
               such
               as
               are
               holy
               .
            
             Hee
             further
             also
             addeth
             ,
             that
             
               the
               Bishops
               have
               a
               separating
               power
               ,
               as
               the
               interpreters
               of
               Gods
               judgements
               :
            
             according
             to
             that
             commission
             of
             Christ
             ;
             
               Whose
               sinnes
               ye
               remitt
               ,
               they
               are
               remitted
               unto
               them
               ,
               and
               whose
               you
               shall
               retaine
               ,
               they
               are
               retained
               .
            
             and
             ,
             
               Whatsoever
               thou
               shalt
               binde
               upon
               earth
               shall
               be
               bound
               in
               heaven
               ,
               and
               whatsoever
               thou
               shalt
               loose
               upon
               earth
               shall
               be
               loosed
               in
               heaven
               .
            
             And
             as
             in
             the
             use
             of
             the
             keyes
             ,
             the
             u
             Schoolemen
             following
             S
             Hierom
             do
             account
             the
             minister
             to
             be
             the
             interpreter
             onely
             of
             Gods
             judgement
             ,
             by
             declaring
             what
             is
             done
             by
             him
             in
             the
             binding
             or
             loosing
             of
             mens
             sinnes
             :
             so
             doth
             this
             author
             he●e
             give
             them
             power
             onely
             to
             x
             
               separate
               those
               that
               are
               al●eady
               judged
               of
               God
               ,
            
             and
             by
             way
             of
             y
             
               declaration
               ,
               and
               convoy
               ,
               to
               bring
               in
               those
               that
               are
               beloved
               of
               God
               ,
               and
               to
               exclude
               such
               as
               are
               ungodly
               .
            
             And
             if
             the
             power
             which
             the
             Ministers
             have
             received
             by
             the
             foresaid
             commission
             doe
             extend
             it selfe
             to
             any
             further
             reall
             operation
             upon
             the
             living
             :
             Pope
             Gelasius
             will
             denie
             that
             it
             may
             be
             stretched
             in
             like
             maner
             unto
             the
             dead
             ;
             because
             that
             Ch●ist
             saith
             ,
             
               Whatsoever
               thou
               shalt
               binde
               upon
               earth
               .
            
             z
             He
             saith
             
               upon
               earth
               :
               for
               he
               that
               dyeth
               bound
               ,
               
               is
               no
               where
               said
               to
               be
               loosed
               .
            
             and
             ,
             a
             
               that
               which
               a
               man
               remayning
               in
               his
               body
               hath
               not
               received
               ,
               being
               uncloathed
               of
               his
               flesh
               he
               cannot
               obtaine
               :
            
             saith
             Leo.
             
          
           
             Whether
             the
             dead
             received
             profite
             by
             the
             prayers
             of
             the
             living
             ,
             was
             still
             a
             question
             in
             the
             Church
             .
             Maximus
             in
             his
             Greeke
             scholies
             upon
             the
             writer
             of
             the
             
               Ecclesiasticall
               Hierarchy
            
             ,
             wisheth
             us
             to
             b
             
               marke
               ,
               that
               even
               before
               his
               time
               that
               doubt
               was
               questioned
               .
            
             Among
             the
             questions
             wherein
             Dulcitius
             desired
             to
             be
             resolved
             by
             S.
             Augustin
             ,
             we
             finde
             this
             to
             be
             one
             ;
             c
             
               Whether
               the
               offering
               that
               is
               made
               for
               the
               dead
               ,
               did
               avayle
               their
               soules
               any
               thing
               ?
            
             and
             that
             d
             MANY
             
               did
               say
               to
               this
               ,
               that
               if
               herein
               any
               good
               were
               to
               be
               done
               after
               death
               ;
               how
               much
               rather
               should
               the
               soule
               it selfe
               obtaine
               ease
               for
               it selfe
               ,
               by
               it
               owne
               confessing
               of
               her
               sinnes
               there
               ,
               than
               that
               for
               the
               ease
               thereof
               an
               oblation
               should
               be
               procured
               by
               other
               men
               .
            
             The
             like
             also
             is
             noted
             by
             Cyrill
             or
             rather
             Iohn
             Bishop
             of
             Ierusalem
             ;
             that
             he
             e
             knew
             MANY
             
               who
               said
               thus
               .
               What
               profite
               doth
               the
               soule
               get
               that
               goeth
               out
               of
               this
               world
               (
               eyther
               with
               sinnes
               ,
               or
               not
               with
               sinnes
               )
               if
               you
               make
               mention
               of
               it
               in
               prayer
               ?
            
             and
             by
             
               Anastasius
               Sinaita
            
             (
             or
             Nicaenus
             :
             )
             f
             
               Some
               doe
               doubt
               ;
               saying
               that
               the
               dead
               are
               not
               profited
               by
               the
               oblations
               that
               are
               made
               for
               them
               .
            
             and
             (
             long
             after
             them
             )
             by
             
               Petrus
               Cluniacensis
            
             in
             his
             treatise
             against
             the
             followers
             of
             
               Peter
               Bruse
            
             in
             France
             :
             g
             
               That
               the
               good
               deeds
               of
               the
               living
               may
               profit
               the
               dead
               ,
               both
               these
               hereticks
               doe
               deny
               ,
               and
               some
               Catholicks
               also
               do
               seeme
               to
               doubt
               .
            
             Nay
             in
             the
             West
             ,
             not
             the
             profite
             onely
             ,
             but
             the
             lawfulnesse
             also
             of
             these
             doings
             for
             the
             dead
             was
             called
             in
             question
             :
             
             as
             partly
             may
             be
             collected
             by
             Boniface
             archbishop
             of
             Mentz
             his
             consulting
             with
             Pope
             Gregory
             ,
             about
             730.
             yeares
             after
             the
             birth
             of
             our
             Saviour
             ;
             h
             
               Whether
               it
               were
               lawfull
               to
               offer
               oblations
               for
               the
               dead
            
             (
             which
             hee
             should
             have
             no
             reason
             to
             doe
             ,
             if
             no
             question
             had
             beene
             made
             thereof
             among
             the
             Germans
             )
             and
             is
             plainly
             delivered
             by
             
               Hugo
               Etherianus
            
             ,
             about
             1170.
             yeares
             after
             Christ
             ,
             in
             these
             words
             .
             i
             
               I
               know
               that
               many
               are
               deformed
               with
               vaine
               opinions
               ,
               thinking
               that
               the
               dead
               are
               not
               to
               be
               prayed
               for
               :
               because
               that
               neither
               Christ
               ,
               nor
               the
               Apostles
               that
               succeeded
               him
               have
               intimated
               these
               things
               in
               the
               Scriptures
               .
               But
               they
               are
               ignorant
               that
               there
               be
               many
               things
               ,
               and
               those
               exceeding
               necessary
               ,
               frequented
               by
               the
               holy
               Church
               ,
               the
               tradition
               whereof
               is
               not
               had
               in
               the
               Scriptures
               :
               and
               yet
               they
               pertaine
               neverthelesse
               to
               the
               worship
               of
               God
               ,
               and
               obtaine
               great
               strength
               .
            
             Whereby
             it
             may
             appeare
             ,
             that
             this
             practise
             wanted
             not
             opposition
             even
             then
             ,
             when
             in
             the
             Papacie
             it
             was
             advanced
             unto
             his
             greatest
             height
             .
             And
             now
             is
             it
             high
             time
             ,
             that
             I
             should
             passe
             from
             this
             article
             ,
             unto
             the
             next
             following
          
        
         
           
             OF
             
               LIMBVS
               PATRVM
            
             ;
             And
             CHRISTS
             DESCENT
             INTO
             HELL
             .
          
           
             HEre
             doth
             our
             Challenger
             undertake
             to
             prove
             against
             us
             ;
             not
             only
             
               that
               there
               is
               Limbus
               Patrum
            
             ,
             but
             
               that
               our
               Saviour
            
             also
             
               descended
               into
               Hell
               ,
               to
               deliver
               the
               ancient
               Fathers
               of
               the
               Old
               Testament
               ;
               because
               before
               
               his
               Passion
               none
               ever
               entred
               into
               Heaven
               .
            
             That
             there
             was
             such
             a
             thing
             as
             
               Limbus
               Patrum
            
             ,
             I
             have
             heard
             it
             said
             :
             but
             what
             it
             is
             now
             ,
             the
             Doctors
             varie
             ,
             yet
             agree
             all
             in
             this
             ;
             that
             Limbus
             it
             may
             well
             be
             ,
             but
             
               Limbus
               Patrum
            
             sure
             it
             is
             not
             .
             a
             
               Whether
               it
               were
               distinct
               from
               that
               place
               ,
               in
               which
               the
               infants
               that
               depart
               out
               of
               this
               life
               without
               baptisme
               are
               now
               beleeved
               to
               be
               received
               ,
               the
               Divines
               doe
               doubt
               ;
               neyther
               is
               there
               any
               thing
               to
               be
               rashly
               pronounced
               of
               so
               doubtfull
               a
               matter
               :
            
             saith
             Maldonat
             the
             Iesuite
             .
             The
             Dominican
             Friars
             ,
             that
             wrote
             against
             the
             Grecians
             at
             Constantinople
             in
             the
             yeare
             1252
             resolve
             ,
             that
             b
             
               into
               this
               Limbus
               the
               holy
               Fathers
               before
               the
               comming
               of
               Christ
               did
               descend
               ;
               but
               now
               the
               children
               that
               depart
               vvithout
               baptisme
               ,
               are
               detained
               there
               :
            
             so
             that
             in
             their
             iudgement
             ,
             that
             which
             was
             the
             Limbus
             of
             Fathers
             ,
             is
             now
             become
             the
             Limbus
             of
             Children
             .
             The
             more
             common
             opinion
             is
             ,
             that
             these
             be
             two
             distinct
             places
             :
             and
             that
             the
             one
             is
             appointed
             for
             unbaptized
             infants
             ,
             but
             the
             other
             c
             
               now
               remayneth
               voide
            
             ,
             and
             so
             d
             
               shall
               remaine
               ,
               that
               it
               may
               beare
               witnesse
               aswell
               of
               the
               justice
               as
               of
               the
               mercie
               of
               God.
            
             If
             you
             demand
             ,
             how
             it
             came
             to
             be
             thus
             voyd
             ,
             &
             emptied
             of
             the
             old
             inhabitants
             :
             the
             answer
             is
             here
             given
             ;
             
               that
               our
               Saviour
               descended
               into
               Hell
            
             purposely
             
               ●o
               deliver
            
             from
             hence
             
               the
               ancient
               Fathers
               of
               the
               Old
               Testament
               .
            
             But
             e
             
               Hell
               is
               one
               thing
               ,
               I
               ween
               ,
            
             saith
             
               Tertullian
               ,
               and
               Abrahams
               b●some
            
             (
             where
             the
             Fathers
             of
             the
             old
             Testament
             rested
             )
             another
             :
             f
             
               neyther
               is
               it
               to
               be
               beleeved
               ,
               that
               the
               bosome
               of
               Abraham
               ,
               being
               the
               habitation
               of
               a
               secret
               kinde
               of
               rest
               ,
               was
               any
               part
               of
               Hell
            
             ;
             saith
             S.
             Augustin
             .
             To
             say
             then
             ,
             
             that
             our
             Saviour
             descended
             into
             Hell
             ,
             to
             deliver
             the
             ancient
             Fathers
             of
             the
             old
             Testament
             out
             of
             
               Limbus
               Patrum
            
             :
             would
             by
             this
             construction
             prove
             as
             strange
             a
             tale
             ,
             as
             if
             it
             had
             beene
             reported
             ,
             that
             Caesar
             made
             a
             voyage
             into
             Brittaine
             ,
             to
             set
             his
             friends
             at
             libertie
             in
             Greece
             .
          
           
             Yea
             ,
             but
             
               before
               Christs
               Passion
               none
               ever
               entred
               into
               Heaven
               :
            
             saith
             our
             Challenger
             .
             The
             proposition
             that
             Cardinall
             Bellarmine
             taketh
             upon
             him
             to
             prove
             ,
             where
             he
             handleth
             this
             controversie
             ,
             is
             :
             g
             
               that
               the
               soules
               of
               the
               godly
               were
               not
               in
               Heaven
               before
               the
               As●ension
               of
               Christ.
            
             Our
             Iesuite
             ,
             it
             seemeth
             ,
             considered
             here
             with
             himselfe
             ,
             that
             Christ
             had
             promised
             unto
             the
             penitent
             theefe
             upon
             the
             crosse
             ;
             that
             not
             before
             his
             ascension
             only
             ,
             but
             also
             before
             his
             resurrection
             ,
             even
             h
             
               that
               day
            
             he
             should
             be
             with
             him
             in
             Paradise
             :
             that
             is
             to
             say
             ,
             in
             the
             
               kingdome
               of
               heaven
            
             ;
             as
             the
             i
             Cardina●l
             himselfe
             doth
             prove
             ,
             both
             by
             the
             authoritie
             of
             S.
             k
             Paul
             ,
             making
             Paradise
             and
             the
             
               third
               heaven
            
             to
             be
             the
             selfe
             same
             thing
             ,
             and
             by
             the
             testimony
             of
             the
             ancient
             expositors
             of
             the
             place
             .
             This
             ,
             belike
             ,
             stuck
             somewhat
             in
             our
             Iesuites
             stomack
             :
             who
             being
             loath
             to
             interpret
             this
             of
             his
             
               Limbus
               Patrum
            
             (
             as
             l
             others
             of
             that
             side
             had
             done
             )
             and
             to
             maintaine
             that
             Paradise
             ,
             in
             stead
             of
             the
             third
             Heaven
             ,
             should
             signifie
             the
             third
             or
             the
             fourth
             Hell
             ;
             thought
             it
             best
             to
             shift
             the
             matter
             handsomely
             away
             ,
             by
             taking
             upon
             him
             to
             defend
             ,
             that
             ,
             not
             before
             Christs
             ascension
             (
             least
             that
             of
             the
             Thiefe
             should
             crosse
             him
             )
             but
             before
             his
             passion
             none
             ever
             entred
             into
             Heaven
             .
             But
             if
             none
             before
             our
             Saviours
             Passion
             did
             ever
             enter
             into
             Heaven
             :
             whither
             shall
             we
             say
             that
             Elias
             did
             enter
             ?
             The
             Scripture
             assureth
             us
             ,
             that
             he
             
               went
               up
               into
               heaven
            
             :
             (
             2.
             
             Kings
             ,
             2.11
             ▪
             )
             &
             of
             this
             Mattathias
             put
             his
             sonnes
             in
             mind
             upon
             his
             death-bedd
             ;
             that
             m
             
               Elias
               being
               zealous
               and
               fervent
               for
               
               the
               law
               ,
               was
               taken
               up
               into
               heaven
               .
               Elias
            
             and
             Moses
             both
             ,
             before
             the
             passion
             of
             Christ
             are
             described
             to
             be
             n
             
               in
               glory
            
             :
             o
             Lazarus
             is
             carried
             by
             the
             Angells
             into
             a
             place
             of
             comfort
             ,
             and
             not
             of
             imprisonment
             :
             in
             a
             word
             ,
             all
             the
             Fathers
             p
             accounted
             themselves
             to
             be
             strangers
             and
             pilgrims
             in
             this
             earth
             ,
             seeking
             for
             a
             better
             countrey
             ,
             that
             is
             ,
             
               an
               heavenly
            
             ,
             as
             well
             as
             q
             we
             doe
             ;
             and
             therefore
             having
             ended
             their
             pilgrimage
             ,
             they
             arrived
             at
             the
             country
             they
             sought
             for
             ,
             as
             well
             as
             wee
             .
             They
             r
             beleeved
             to
             be
             saved
             through
             the
             grace
             of
             our
             Lord
             
               Iesus
               Christ
            
             ,
             as
             well
             as
             we
             ;
             they
             s
             lived
             by
             that
             faith
             ,
             as
             well
             as
             we
             ;
             they
             t
             dyed
             in
             Christ
             ,
             as
             well
             as
             we
             ;
             they
             received
             u
             remission
             of
             sinnes
             ,
             imputation
             of
             righteousnes
             ,
             and
             the
             blessednesse
             arising
             therefrom
             ,
             as
             well
             as
             we
             :
             and
             the
             mediation
             of
             our
             Saviour
             being
             of
             that
             present
             efficacie
             ,
             that
             it
             tooke
             away
             sinne
             and
             brought
             in
             righteousnesse
             from
             the
             very
             beginning
             of
             the
             world
             ,
             it
             had
             vertue
             sufficient
             to
             free
             men
             from
             the
             penaltie
             of
             losse
             as
             well
             as
             from
             the
             penalty
             of
             sense
             ,
             and
             to
             bring
             them
             unto
             him
             in
             whose
             x
             
               presence
               is
               fulnesse
               of
               joy
            
             ,
             as
             to
             deliver
             them
             from
             the
             y
             
               place
               of
               torment
            
             where
             z
             there
             is
             weeping
             and
             gnashing
             of
             teeth
             .
          
           
             The
             first
             that
             ever
             assigned
             a
             resting
             place
             in
             Hell
             to
             the
             Fathers
             of
             the
             old
             Testament
             ,
             was
             (
             as
             farre
             as
             wee
             can
             finde
             )
             Marcion
             the
             heretick
             :
             a
             who
             
               determined
               that
               both
               kinde
               of
               rewards
               ,
               whether
               of
               torment
               or
               of
               refreshing
               ,
               was
               appointed
               in
               Hell
               for
               them
               that
               did
               obey
               the
               Law
               and
               the
               Prophets
               .
            
             Wherein
             he
             was
             gainsayd
             by
             such
             as
             wrote
             against
             him
             ,
             not
             only
             for
             making
             that
             the
             place
             of
             their
             eternal
             rest
             ;
             but
             also
             for
             lodging
             them
             there
             at
             all
             ,
             and
             imagining
             that
             Abrahams
             bosome
             was
             any
             part
             of
             Hell.
             This
             appeareth
             plainly
             by
             the
             disputation
             ,
             set
             out
             among
             the
             workes
             of
             Origen
             ,
             betwixt
             Marcus
             the
             
             Marcionite
             ,
             &
             Adamantius
             the
             defender
             of
             the
             Catholicke
             cause
             :
             who
             touching
             the
             *
             parabolicall
             historie
             of
             the
             rich
             man
             &
             Lazarus
             in
             the
             sixteenth
             of
             S.
             Luke
             ,
             are
             brought
             in
             reasoning
             after
             this
             maner
             .
             b
             MARCUS
             .
             
               He
               saith
               that
               A●raham
               is
               in
               hell
               ,
               and
               not
               in
               the
               kingdome
               of
               heaven
               .
            
             ADAMANTIUS
             .
             
               Reade
               whether
               he
               sayt●
               that
               Abraham
               was
               in
               Hell.
            
             MARC
             .
             
               In
               that
               the
               rich
               man
               and
               he
               talked
               one
               to
               the
               other
               ,
               it
               appeareth
               that
               they
               were
               together
               .
            
             ADAMANT
             .
             
               That
               they
               talked
               one
               with
               another
               ,
               thou
               hearest
               ;
               but
               the
               great
               gulfe
               spoken
               of
               ,
               that
               thou
               hearest
               not
               .
               For
               the
               middle
               space
               betwixt
               heaven
               and
               earth
               he
               calleth
               a
               gulfe
               .
            
             MARC
             .
             
               Can
               a
               man
               therefore
               see
               from
               earth
               unto
               heaven
               ?
               it
               is
               impossible
               .
               Can
               any
               man
               lifting
               up
               his
               eyes
               behold
               from
               the
               earth
               ,
               or
               from
               hell
               rather
               see
               into
               heaven
               ?
               If
               not
               ;
               it
               is
               plain
               ,
               that
               a
               vally
               only
               was
               set
               betwixt
               them
               .
            
             ADAMANT
             .
             
               Bodily
               eyes
               use
               to
               see
               those
               things
               only
               that
               are
               neere
               :
               but
               spirituall
               eyes
               reach
               farre
               .
               and
               it
               is
               manifest
               ,
               that
               they
               who
               have
               here
               put
               off
               their
               body
               ,
               doe
               see
               one
               another
               with
               the
               eyes
               of
               their
               soule
               .
               For
               marke
               how
               the
               Gospell
               doth
               say
               ,
               that
               he
               lifted
               up
               his
               eyes
               .
               toward
               heaven
               one
               useth
               to
               lift
               them
               up
               ,
               and
               not
               toward
               the
               earth
               .
            
             In
             like
             maner
             doth
             c
             Tertullian
             also
             retort
             the
             same
             place
             of
             Scripture
             against
             Marcion
             ,
             and
             prove
             that
             it
             
             maketh
             a
             plaine
             difference
             betweene
             Hell
             and
             the
             
               bosome
               of
               Abraham
            
             .
             For
             it
             affirmeth
             (
             saith
             he
             )
             
               both
               that
               a
               great
               deepe
               is
               interposed
               betwixt
               those
               regions
               ,
               and
               that
               it
               suffereth
               no
               passage
               from
               eyther
               side
               .
               Neyther
               could
               the
               rich
               man
               have
               lifted
               up
               his
               eyes
               ,
               and
               that
               afarre
               off
               ,
               unlesse
               it
               had
               beene
               unto
               places
               above
               him
               ,
               and
               very
               farre
               above
               him
               ,
               by
               reason
               of
               the
               mightie
               distance
               betwixt
               that
               height
               and
               that
               depth
               .
            
             Thus
             farre
             Tertullian
             :
             who
             though
             he
             come
             short
             of
             Adamantius
             ,
             in
             d
             making
             Abrahams
             bosome
             not
             to
             be
             any
             part
             of
             Heaven
             ,
             although
             no
             member
             at
             all
             of
             Hell
             ;
             yet
             doth
             he
             concurre
             with
             him
             in
             this
             ,
             that
             it
             is
             a
             place
             of
             blisse
             ,
             and
             a
             common
             receptacle
             wherein
             the
             soules
             of
             all
             the
             faithfull
             as
             well
             of
             the
             new
             as
             of
             the
             old
             Testament
             doe
             still
             remaine
             ,
             in
             expectation
             of
             the
             generall
             resurrection
             ▪
             which
             quite
             marteth
             the
             
               Limbus
               Patrum
            
             of
             our
             Romanists
             ,
             and
             the
             journey
             which
             they
             fancie
             our
             Saviour
             to
             have
             taken
             for
             the
             fetching
             of
             the
             Fathers
             from
             thence
             .
          
           
             With
             these
             two
             doth
             S.
             Augustin
             also
             ioyne
             ,
             in
             his
             99.
             epistle
             to
             Euodius
             :
             concerning
             whose
             iudgement
             herein
             ,
             I
             will
             not
             say
             the
             deceitfull
             ,
             but
             the
             exceeding
             partiall
             dealing
             of
             Cardinall
             Bellarmine
             can
             verie
             hardly
             be
             excused
             .
             e
             
               Although
               Augustin
            
             (
             saith
             he
             )
             
               in
               his
            
             99.
             
               epistle
               do
               seeme
               to
               doubt
               ,
               whether
               the
               bosome
               of
               Abraham
               ,
               where
               the
               soules
               of
               the
               Fathers
               were
               in
               times
               past
               ,
               should
               be
               in
               Hell
               or
               somewhere
               else
               :
               yet
               in
               the
            
             20.
             
               booke
               of
               the
               Citie
               of
               God
               ,
               the
            
             15.
             
               chapter
               ,
               he
               affirmeth
               that
               it
               was
               in
               Hell
               ;
               as
               all
               the
               rest
               of
               the
               Fathers
               have
               alwayes
               taught
               .
            
             If
             S.
             Augustin
             in
             that
             epistle
             were
             of
             the
             minde
             (
             as
             hee
             was
             indeed
             )
             that
             Abrahams
             bosome
             was
             no
             part
             of
             Hell
             :
             he
             was
             not
             the
             first
             inventer
             of
             that
             doctrine
             ;
             others
             taught
             it
             before
             him
             ,
             and
             opposed
             Marcion
             for
             teaching
             otherwise
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             alone
             he
             went
             
             not
             ,
             two
             there
             were
             at
             least
             (
             as
             we
             have
             seen
             )
             that
             walked
             along
             with
             him
             in
             the
             same
             way
             .
             But
             for
             that
             which
             he
             is
             said
             to
             have
             doubted
             off
             in
             one
             place
             ,
             and
             to
             have
             affirmed
             in
             another
             :
             if
             the
             indifferent
             Reader
             will
             be
             pleased
             but
             to
             view
             both
             the
             places
             ,
             he
             shall
             easily
             discerne
             that
             the
             Cardinall
             looked
             not
             into
             these
             things
             with
             a
             single
             eye
             .
             In
             his
             99.
             epistle
             ,
             f
             from
             that
             speech
             of
             
               Abraham
               ;
               Betweene
               you
               and
               us
               there
               is
               a
               great
               gulfe
               fixed
               :
            
             he
             maketh
             this
             inference
             .
             
               In
               these
               words
               it
               appeareth
               sufficiently
               ,
               as
               I
               thinke
               ,
               that
               the
               bosome
               of
               so
               great
               happinesse
               is
               not
               any
               part
               and
               member
               of
               Hell.
            
             These
             seem
             unto
             the
             Cardinall
             to
             be
             the
             words
             of
             a
             doubtfull
             man
             :
             with
             what
             words
             then
             ,
             when
             he
             is
             better
             resolved
             ,
             doth
             he
             affirme
             the
             matter
             ?
             With
             these
             forsooth
             .
             g
             
               If
               it
               do
               seem
               no
               absurditie
               to
               beleeve
               ,
               that
               the
               old
               Saincts
               which
               held
               the
               faith
               of
               Christ
               to
               come
               ,
               were
               in
               places
               most
               remote
               from
               the
               torments
               of
               the
               wicked
               ,
               but
               yet
               in
               Hell
               ;
               untill
               the
               blood
               of
               Christ
               ,
               and
               his
               descent
               into
               those
               places
               ,
               did
               deliver
               them
               :
               truely
               from
               henceforth
               the
               good
               and
               faithfull
               ,
               who
               are
               redeemed
               with
               that
               price
               already
               shed
               ,
               know
               not
               Hell
               at
               all
               .
            
             If
             ,
             
               satis
               ut
               opinor
               apparet
               ,
               [
               it
               appeareth
               sufficiently
               ,
               as
               I
               thinke
               ,
            
             ]
             must
             import
             doubting
             ;
             and
             ,
             
               si
               non
               absurdé
               credi
               videtur
               ,
               [
               if
               it
               doe
               seeme
               no
               absurditie
               to
               beleeve
               ,
            
             ]
             affirming
             :
             I
             know
             not
             ,
             I
             must
             confesse
             ,
             what
             to
             make
             of
             mens
             speeches
             .
          
           
             The
             truth
             is
             :
             S.
             Augustin
             in
             handling
             this
             question
             discovereth
             himselfe
             to
             be
             neyther
             of
             the
             Iesuits
             temper
             nor
             beleefe
             .
             He
             esteemed
             not
             this
             to
             be
             such
             an
             article
             of
             faith
             ,
             that
             they
             who
             agreed
             not
             therein
             must
             needs
             be
             held
             to
             be
             of
             different
             religions
             :
             as
             he
             doth
             modestly
             propound
             the
             reasons
             which
             induced
             him
             to
             
             think
             that
             Abrahams
             bosome
             was
             no
             member
             of
             Hell
             ;
             so
             doth
             he
             not
             lightly
             reiect
             the
             opinion
             of
             those
             that
             thought
             otherwise
             ,
             but
             leaveth
             it
             still
             as
             a
             disputable
             point
             .
             h
             
               Whether
               that
               bosome
               of
               Abraham
               where
               the
               wicked
               rich
               man
               ,
               when
               he
               was
               in
               the
               torments
               of
               Hell
               ,
               did
               behold
               the
               poore
               man
               resting
               ,
               were
               eyther
               to
               be
               accounted
               by
               the
               name
               of
               Paradise
               ,
               or
               esteemed
               to
               appertaine
               unto
               Hell
               ,
               I
               cannot
               readily
               affirme
               :
            
             saith
             he
             in
             one
             place
             .
             and
             in
             another
             :
             i
             
               Whether
               Abraham
               were
               then
               at
               any
               certaine
               place
               in
               Hell
               ,
               we
               cannot
               certainly
               define
               .
            
             and
             in
             his
             12.
             book
             
               de
               Genesi
               ad
               literam
            
             :
             k
             
               I
               have
               not
               hitherto
               found
               ,
               and
               I
               doe
               yet
               inquire
               ,
               neyther
               doe
               I
               remember
               that
               the
               canonicall
               Scripture
               doth
               any
               where
               put
               Hell
               in
               the
               good
               part
               .
               Now
               that
               the
               bosome
               of
               Abraham
               and
               that
               rest
               ,
               unto
               which
               the
               godly
               poore
               man
               was
               carried
               by
               the
               Angel
               ,
               should
               not
               be
               taken
               in
               the
               good
               part
               ,
               I
               know
               not
               whether
               any
               good
               man
               can
               endure
               to
               heare
               :
               and
               therefore
               how
               we
               may
               beleeve
               that
               it
               is
               in
               Hell
               I
               doe
               not
               see
               .
            
             Where
             it
             may
             further
             also
             be
             observed
             ,
             that
             S.
             Augustin
             doth
             here
             assigne
             no
             other
             place
             to
             this
             godly
             poore
             man
             ,
             then
             he
             doth
             unto
             the
             soules
             of
             all
             the
             faithfull
             that
             have
             departed
             since
             the
             comming
             of
             our
             Saviour
             Christ
             :
             the
             question
             with
             him
             being
             alike
             of
             them
             both
             ,
             whether
             the
             place
             of
             their
             rest
             be
             designed
             by
             the
             name
             of
             Hell
             or
             Paradise
             .
             Therefore
             he
             saith
             :
             l
             
               I
               confesse
               ,
               I
               have
               not
               yet
               found
               ,
               that
               it
               is
               called
               Hell
               ,
               where
               the
               soules
               of
               just
               men
               doe
               rest
               .
            
             and
             againe
             :
             m
             
               How
               much
               more
               after
               this
               life
               may
               
               that
               bosome
               of
               Abraham
               be
               called
               Paradise
               ;
               where
               now
               there
               is
               no
               temptation
               ,
               where
               there
               is
               so
               great
               rest
               after
               all
               the
               griefes
               of
               this
               life
               ?
               For
               neyther
               is
               there
               wanting
               there
               a
               proper
               kinde
               of
               light
               and
               of
               it
               owne
               kinde
               ,
               a●d
               doubtlesse
               great
               ;
               which
               that
               rich
               man
               out
               of
               the
               torments
               and
               darknesse
               of
               Hell
               ,
               (
               even
               from
               so
               remote
               a
               place
               ,
               where
               a
               great
               gulfe
               was
               placed
               in
               the
               midst
               )
               did
               so
               behold
               ,
               that
               he
               might
               there
               take
               notice
               of
               the
               poore
               man
               whom
               sometime
               he
               had
               despised
               .
            
             and
             elsewhere
             ,
             expounding
             that
             place
             in
             the
             16.
             of
             S.
             Luke
             :
             n
             
               The
               bosome
               of
               Abraham
            
             ,
             saith
             he
             ,
             
               is
               the
               rest
               of
               the
               blessed
               poore
               ,
               whose
               is
               the
               kingdome
               of
               heaven
               ,
               in
               which
               after
               this
               life
               they
               are
               received
               .
            
          
           
             Bede
             in
             his
             Commentaries
             upon
             the
             same
             place
             ,
             and
             Strabus
             in
             the
             ordinary
             Glosse
             doe
             directly
             follow
             S.
             Augustin
             in
             this
             exposition
             :
             and
             the
             Greeke
             interpreter
             of
             S
             Luke
             (
             who
             wrongly
             beareth
             the
             name
             of
             
               Titus
               Bostrensis
            
             ,
             and
             Chrysos●om
             )
             for
             proofe
             thereof
             produceth
             the
             testimonie
             of
             o
             
               Di●nysius
               Areopagita
               ,
               affirming
               that
               by
               the
               bosome
               of
               Abraham
               ,
               Isaac
               ,
               and
               Iacob
               ,
               those
               most
               divine
               and
               blessed
               seates
               are
               designed
               ,
               w●ich
               doe
               receive
               within
               them
               all
               just
               men
               after
               their
               most
               happy
               consummation
               .
            
             The
             words
             that
             he
             hath
             relation
             unto
             ,
             be
             these
             ,
             in
             the
             7.
             chapter
             of
             the
             Ecclesiasticall
             Hierarchy
             .
             p
             
               The
               bosomes
               of
               the
               blessed
               Pa●riarches
               and
               of
               all
               the
               rest
               of
               the
               Saincts
               are
               ,
               as
               I
               thinke
               ,
               the
               most
               divine
               and
               blessed
               resting
               places
               ,
               which
               doe
               recei●e
               all
               such
               as
               are
               like
               unto
               God
               ,
               into
               that
               never-fading
               and
               most
               blessed
               perfection
               that
               is
               therein
               .
            
             Hitherto
             appertaine
             those
             passages
             in
             S.
             Ambrose
             .
             q
             
               Come
               into
               the
               bosome
               of
               Iacob
               :
               that
               as
               poore
               Lazarus
               did
               in
               the
               bosome
               of
               Abraham
               ,
               so
               thou
               also
               
               mayst
               rest
               in
               the
               tranquillitie
               of
               the
               patriarch
               Iacob
               .
               For
               the
               bosome
               of
               the
               Patriarches
               is
               a
               certaine
               retyring
               place
               of
               everlasting
               rest
               .
            
             r
             
               We
               shall
               goe
               where
               holy
               Abraham
               openeth
               his
               bosome
               ,
               to
               receive
               the
               poore
               ,
               as
               he
               did
               receive
               Lazarus
               :
               in
               which
               bosome
               they
               doe
               rest
               ,
               who
               in
               this
               world
               have
               endured
               grievous
               and
               sharpe
               things
               .
            
             s
             
               Into
               Paradise
               is
               a
               ascent
               ,
               into
               Hell
               a
               descent
               .
               Let
               them
               descend
               ,
               saith
               he
               ,
               quick
               into
               Hell.
               And
               therefore
               poore
               Lazarus
               was
               by
               the
               Angels
               lifted
               up
               into
               Abrahams
               bosome
               .
            
             t
             
               Behold
               that
               poore
               man
               abounding
               with
               all
               good
               things
               ,
               whom
               the
               blessed
               rest
               of
               the
               holy
               Patriarch
               did
               compasse
               about
               .
            
             u
             
               Lazarus
               lying
               in
               Abrahams
               bosome
               ,
               enjoyed
               everlasting
               life
               .
            
          
           
             S.
             Chrysostom
             ,
             or
             whosoever
             else
             was
             the
             author
             of
             that
             homily
             touching
             the
             Rich
             man
             and
             Lazarus
             ,
             upon
             those
             wordes
             of
             the
             text
             ,
             that
             the
             rich
             man
             lifting
             up
             his
             eyes
             beheld
             Lazarus
             in
             Abrahams
             bosome
             ,
             moveth
             this
             question
             :
             x
             
               Why
               Lazarus
               did
               not
               see
               the
               rich
               man
               ,
            
             as
             well
             as
             the
             rich
             man
             is
             said
             to
             see
             Lazarus
             ?
             and
             giveth
             this
             answer
             thereunto
             :
             because
             *
             
               he
               that
               is
               in
               the
               light
               doth
               not
               see
               him
               that
               standeth
               in
               the
               darke
               ,
               but
               hee
               that
               is
               in
               the
               darke
               beholdeth
               him
               that
               is
               in
               the
               light
            
             ;
             taking
             it
             for
             granted
             ,
             that
             Abrahams
             bosome
             was
             a
             place
             of
             light
             and
             not
             of
             darkenesse
             .
             He
             that
             wrote
             the
             Homily
             upon
             that
             sentence
             of
             the
             Psalme
             ,
             
               What
               man
               is
               he
               that
               would
               have
               life
               and
               desireth
               to
               see
               good
               dayes
               ?
            
             who
             is
             commonly
             also
             ,
             though
             not
             rightly
             ,
             accounted
             to
             be
             Chrysostom
             ;
             goeth
             further
             and
             saith
             ,
             that
             the
             rich
             man
             y
             
               lifted
               up
               his
               eyes
               unto
               Heaven
               out
               of
               the
               place
               of
               torments
               ,
               
               and
               cryed
               unto
               father
               Abraham
               :
            
             yea
             he
             expressely
             affirmeth
             there
             ,
             that
             z
             
               the
               blessed
               poore
               man
               did
               go
               unto
               Heaven
               ,
               and
               the
               rich
               man
               covered
               with
               purple
               did
               remaine
               in
               Hell.
            
             which
             agreeth
             well
             with
             that
             undoubted
             saying
             of
             S.
             Chrysostome
             himselfe
             :
             a
             
               Lazarus
               ,
               who
               vvas
               worthy
               of
               Heaven
               and
               the
               kingdome
               that
               is
               there
               ,
               being
               full
               of
               sores
               was
               exposed
               to
               the
               tongues
               of
               doggs
               ,
               and
               strove
               with
               perpetuall
               hunger
               .
            
             and
             with
             that
             which
             he
             writeth
             elsewhere
             :
             that
             b
             
               after
               famine
               ,
               and
               soares
               ,
               and
               lying
               in
               the
               porch
               ,
               he
               enjoyed
               that
               refreshing
               which
               is
               impossible
               to
               be
               expressed
               by
               speech
               ,
            
             even
             c
             
               unspeakable
               good
               things
            
             .
             Whereunto
             may
             be
             added
             that
             collection
             of
             his
             out
             of
             the
             words
             of
             our
             Saviour
             :
             
               Many
               shall
               come
               from
               the
               East
               and
               West
               ,
               and
               shall
               sit
               downe
               with
               Abraham
               ,
               and
               Isaak
               ,
               and
               Iacob
               ,
               in
               the
               kingdome
               of
               heaven
               ,
            
             Matth.
             8.11
             .
             that
             this
             kingdome
             is
             d
             designed
             here
             by
             a
             new
             terme
             of
             the
             
               bosome
               of
               Abraham
            
             ;
             and
             the
             e
             
               consummation
               of
               all
               good
            
             called
             by
             the
             name
             of
             the
             
               bosomes
               of
               the
               Patriarches
            
             .
          
           
             S.
             Basil
             in
             his
             sermon
             of
             Fasting
             ,
             placeth
             Lazarus
             in
             Paradise
             .
             f
             
               Dost
               not
               thou
               see
               Lazarus
            
             (
             saith
             he
             )
             
               how
               he
               entred
               by
               fasting
               into
               Paradise
               ?
            
             and
             the
             ancient
             compiler
             of
             the
             Latin
             sermon
             translated
             from
             thence
             ,
             frameth
             his
             exhortation
             accordingly
             ,
             g
             
               Let
               us
               therefore
               use
               this
               way
               ,
               whereby
               we
               may
               returne
               unto
               Paradise
               .
               Thither
               is
               Lazarus
               gone
               before
               us
               .
               Asterius
            
             Bishop
             of
             Amasea
             placeth
             him
             in
             h
             
               a
               sweet
               and
               joyous
               state
               :
               Cyrill
            
             Bishop
             
             of
             Alexandria
             ,
             in
             i
             
               unexpected
               delights
               :
               Salvianus
            
             ,
             in
             blisse
             and
             
               everlasting
               wealth
            
             .
             k
             
               The
               poore
               man
            
             (
             saith
             he
             )
             
               bought
               blisse
               with
               beggerie
               ;
               the
               rich
               man
               punishment
               with
               wealth
               .
               The
               poore
               man
               ,
               when
               he
               had
               just
               nothing
               ,
               bought
               everlasting
               riches
               with
               penury
               .
               Gregory
               Nazianzen
            
             saith
             ,
             he
             l
             was
             
               enriched
               with
               refreshment
               in
               the
               bosomes
               of
               Abraham
               ,
            
             that
             are
             so
             much
             to
             be
             m
             
               desired
               .
               Prudentius
            
             ,
             in
             his
             poeticall
             vaine
             ,
             describeth
             him
             to
             be
             there
             
               hedged
               about
               with
               floures
            
             ,
             as
             being
             in
             the
             garden
             of
             Paradise
             ,
             even
             in
             the
             same
             paradise
             wherein
             
               pure
               soules
            
             do
             now
             rest
             since
             the
             ascension
             of
             Christ.
             for
             thus
             he
             writeth
             :
             
               
                 n
                 Sed
                 dum
                 resolubile
                 corpus
              
               
                 Revocas
                 Deus
                 ,
                 atque
                 reformas
                 ;
              
               
                 Quânam
                 regione
                 jubebis
              
               
                 Animam
                 requiescere
                 puram
                 ?
              
               
                 Gremio
                 senis
                 abdita
                 sancti
              
               
                 Recubabit
                 ,
                 ubi
                 est
                 Eleazar
                 ;
              
               
                 Quem
                 floribus
                 undique
                 septum
              
               
                 Dives
                 procul
                 adspicit
                 ardens
                 .
              
               
                 Sequimur
                 tua
                 dicta
                 Redemptor
                 ,
              
               
                 Quibus
                 atrâ
                 é
                 morte
                 triumphans
                 ,
              
               
                 Tua
                 per
                 vestigia
                 mandas
              
               
                 Socium
                 crucis
                 ire
                 latronem
                 .
              
            
             So
             where
             Iob
             sayeth
             ;
             
               Naked
               came
               I
               out
               of
               my
               mothers
               wombe
               ,
               and
               naked
               shall
               I
               returne
               thither
               :
            
             the
             Greeke
             scholies
             expound
             it
             thus
             :
             Thither
             :
             o
             
               namely
               unto
               God
               ,
               unto
               that
               blessed
               end
               and
               rest
               .
            
             which
             the
             author
             of
             the
             Commentaries
             upon
             Iob
             ascribed
             to
             Origen
             ,
             expresseth
             
             thus
             at
             large
             .
             p
             
               Thither
               will
               I
               goe
               ,
               saith
               he
               ,
               where
               are
               the
               tabernacles
               of
               the
               righteous
               ,
               where
               the
               glories
               of
               the
               Saints
               are
               ,
               where
               is
               the
               rest
               of
               the
               faithfull
               ,
               where
               is
               the
               consolation
               of
               the
               godly
               ,
               where
               is
               the
               inheritance
               of
               the
               mercifull
               ,
               where
               is
               the
               blisse
               of
               the
               undefiled
               ,
               where
               is
               the
               joy
               and
               consolation
               of
               such
               as
               love
               the
               truth
               .
               Thither
               will
               I
               goe
               ,
               where
               is
               light
               and
               life
               ,
               where
               is
               glory
               &
               jocundnesse
               ,
               where
               is
               joy
               and
               exultation
               :
               whence
               griefe
               and
               heavinesse
               and
               groning
               flie
               away
               ,
               where
               they
               forgett
               the
               former
               tribulations
               that
               they
               sustayned
               in
               their
               body
               upon
               the
               earth
               .
               Thither
               will
               I
               goe
               ,
               where
               there
               is
               a
               laying
               aside
               of
               tribulations
               ,
               where
               there
               this
               a
               recompense
               of
               labors
               ,
               where
               is
               the
               bosome
               of
               Abraham
               ,
               where
               the
               proprietie
               of
               Isaac
               ,
               where
               the
               familiarity
               of
               Israel
               ;
               where
               be
               the
               soules
               of
               the
               Saints
               ,
               vvhere
               the
               quire
               of
               Angels
               ,
               where
               the
               voyces
               of
               Archangels
               ,
               where
               the
               illumination
               of
               the
               holy
               Ghost
               ,
               where
               the
               kingdome
               of
               Christ
               ,
               where
               the
               endlesse
               glory
               and
               blessed
               sight
               of
               the
               eternall
               God
               the
               father
               .
            
             What
             difference
             I
             pray
             you
             now
             ,
             is
             there
             betwixt
             this
             
               Limbus
               Patrum
            
             and
             Heaven
             it selfe
             ?
          
           
             Of
             Abrahams
             bosome
             
               Gregory
               Nyssen
            
             writeth
             after
             this
             maner
             .
             q
             
               As
               by
               a
               certaine
               abuse
               of
               speech
               we
               call
               a
               baye
               of
               the
               sea
               an
               arme
               or
               bosome
               :
               so
               it
               seemeth
               to
               me
               that
               the
               word
               doth
               signifie
               the
               exhibitiō
               of
               those
               unmeasurable
               good
               things
               by
               the
               name
               of
               a
               bosome
               ;
               into
               which
               good
               bosome
               ,
               or
               baye
               ,
               all
               men
               that
               sayle
               by
               a
               vertuous
               course
               through
               this
               present
               life
               ,
               when
               they
               loose
               from
               hence
               ,
               put
               in
               their
               soules
               
               as
               it
               were
               into
               a
               haven
               free
               from
               danger
               of
               waves
               and
               tempests
               .
            
             and
             in
             another
             place
             .
             r
             
               If
               one
               hearing
               of
               a
               bosome
               ,
               as
               it
               were
               a
               certaine
               large
               baye
               of
               the
               sea
               ;
               should
               conceive
               the
               fulnesse
               of
               good
               things
               to
               be
               meant
               thereby
               where
               the
               Patriarch
               is
               named
               ,
               and
               that
               Lazarus
               is
               therein
               :
               he
               should
               not
               thinke
               amisse
               .
            
             True
             it
             is
             indeed
             ,
             that
             diverse
             of
             the
             Doctors
             who
             make
             
               Abrahams
               bosome
            
             to
             be
             a
             place
             of
             glorie
             ,
             do
             yet
             distinguish
             it
             from
             Heaven
             :
             but
             it
             is
             to
             be
             considered
             withall
             that
             they
             hold
             the
             same
             opinion
             indifferently
             ,
             of
             the
             place
             whereunto
             the
             soules
             of
             all
             godly
             men
             are
             received
             ,
             aswell
             under
             the
             state
             of
             the
             New
             as
             of
             the
             Old
             Testament
             .
             For
             they
             did
             not
             hold
             (
             as
             our
             Romanistes
             doe
             now
             )
             that
             Christ
             by
             his
             descension
             emptyed
             Limbus
             ,
             &
             removed
             the
             bosome
             of
             Abraham
             from
             Hell
             into
             Heaven
             :
             their
             Limbus
             is
             now
             as
             full
             of
             Fathers
             as
             ever
             it
             was
             ,
             and
             is
             the
             common
             receptacle
             wherein
             they
             suppose
             all
             good
             soules
             to
             remaine
             untill
             the
             generall
             resurrection
             ;
             before
             which
             time
             they
             admit
             neyther
             the
             Fathers
             nor
             us
             unto
             the
             possession
             of
             the
             kingdome
             of
             Heaven
             .
             s
             
               For
               Abraham
            
             (
             saith
             
               Gregory
               Nyssen
            
             )
             and
             the
             other
             
               Patriarches
               ,
               although
               they
               had
               a
               desire
               to
               see
               those
               good
               things
               ,
               and
               never
               left
               seeking
               that
               heavenly
               countrey
               ,
               as
               the
               Apostle
               saith
               :
               yet
               are
               they
               notwithstanding
               that
               ,
               even
               yet
               in
               expectancie
               of
               this
               favour
               ;
               God
               having
               provided
               some
               better
               thing
               for
               us
               ,
               according
               to
               the
               saying
               of
               S.
               Paul
               ,
               that
               they
               without
               us
               should
               not
               be
               made
               perfect
               .
            
             So
             Tertullian
             :
             t
             
               It
               appeareth
               to
               every
               wise
               
               man
               ,
               that
               hath
               ever
               heard
               of
               the
               Elysian
               fields
               ,
               that
               there
               is
               some
               locall
               determination
               ,
               which
               is
               called
               Ab●ahams
               bosome
               ,
               to
               receive
               the
               soules
               of
               his
               sonnes
               ,
               even
               of
               the
               Gentiles
               ;
               he
               being
               the
               Father
               of
               many
               nations
               that
               were
               to
               bee
               accounted
               of
               Abrahams
               family
               ,
               and
               of
               the
               same
               faith
               wherewith
               Abraham
               beleeved
               God
               ,
               under
               no
               yoke
               of
               the
               law
               ,
               nor
               in
               t●e
               signe
               of
               Circumcision
               .
               That
               region
               t●erefore
               doe
               I
               call
               the
               bosome
               of
               Abraham
               ,
               although
               not
               heavenly
               yet
               higher
               than
               hell
               ,
               which
               shall
               give
               rest
               in
               the
               meane
               season
               to
               the
               soules
               of
               the
               righteous
               ,
               untill
               the
               consummation
               of
               thin●s
               doe
               finish
               the
               resurrection
               of
               all
               ,
               with
               the
               fulnesse
               of
               reward
               .
            
             And
             we
             have
             heard
             S.
             Hilary
             say
             before
             ,
             that
             u
             
               all
               the
               faithfull
               ,
               when
               they
               are
               gone
               out
               of
               the
               body
               ,
               shall
               be
               reserved
               by
               the
               Lords
               custody
               for
               that
               entrie
               into
               the
               heavenly
               kingdome
               ;
               being
               in
               the
               meane
               time
               placed
               in
               the
               bosome
               of
               Abraham
               ,
               whither
               the
               wicked
               are
               hindred
               from
               comming
               by
               the
               gulfe
               interposed
               betwixt
               them
               ,
               untill
               the
               time
               of
               entring
               into
               the
               kingdome
               of
               heaven
               doe
               come
               .
            
             and
             againe
             .
             x
             
               The
               rich
               and
               the
               poore
               man
               in
               the
               Gospell
               do
               serve
               us
               for
               witnesses
               :
               one
               of
               whom
               the
               Angels
               did
               place
               in
               the
               seates
               of
               the
               Blessed
               and
               in
               Abrahams
               bosome
               ;
               the
               other
               the
               region
               of
               punishment
               did
               presently
               receive
               .
            
             y
             
               For
               the
               day
               of
               judgement
               is
               the
               everlasting
               retribution
               eyther
               of
               blisse
               or
               paine
               :
               but
               the
               time
               of
               death
               hath
               every
               one
               under
               his
               lawes
               ,
               while
               eyther
               Abraham
               or
               punishment
               reserveth
               every
               one
               unto
               judgement
               .
            
          
           
             The
             difference
             betwixt
             the
             Doctors
             in
             their
             iudgement
             concerning
             the
             bosome
             of
             Abraham
             ,
             and
             the
             resting
             of
             the
             ancient
             Fathers
             therein
             ,
             wee
             finde
             noted
             in
             part
             in
             those
             expositions
             upon
             the
             Gospell
             ,
             which
             goe
             
             under
             the
             name
             of
             Theophilus
             Bishop
             of
             Antioch
             and
             Eucherius
             Bishop
             of
             Lyons
             .
             z
             In
             that
             the
             rich
             man
             (
             say
             they
             )
             
               did
               in
               Hell
               behold
               Abraham
               ,
               this
               by
               some
               is
               thought
               to
               be
               the
               reason
               :
               because
               all
               the
               Saints
               before
               the
               comming
               of
               our
               Lord
               Iesus
               Christ
               ,
               are
               said
               to
               have
               descended
               into
               Hell
               ,
               although
               into
               a
               place
               of
               refreshment
               .
               Others
               thinke
               ,
               that
               the
               place
               wherein
               Abraham
               was
               ,
               did
               lye
               apart
               from
               those
               places
               of
               Hell
               ,
               situated
               in
               places
               above
               :
               for
               which
               the
               Lord
               should
               say
               of
               that
               rich
               man
               ,
               that
               lifting
               up
               his
               eyes
               when
               he
               was
               in
               torments
               ,
               he
               saw
               Abraham
               a
               far
               off
               .
            
             The
             former
             of
             these
             opinions
             is
             delivered
             by
             some
             of
             the
             Doctors
             doubtfully
             ,
             by
             others
             more
             resolutely
             .
             Primasius
             setteth
             it
             downe
             with
             S.
             Augustins
             qualification
             :
             a
             
               It
               s●em●th
               that
               without
               absurditie
               it
               may
               be
               beleeved
               .
            
             The
             author
             of
             the
             imperfect
             worke
             upon
             Matthew
             saith
             ,
             that
             b
             
               peradventure
               the
               just
               did
               ascend
               into
               heave●
            
             before
             the
             comming
             of
             Christ
             :
             yet
             that
             he
             doth
             
               thinke
               ,
               ●hat
               no
               soule
               before
               Christ
               did
               ascend
               into
               heaven
               ,
               since
               Adam
               sinned
               and
               the
               heavens
               were
               shut
               against
               him
               ;
               but
               all
               were
               detayned
               in
               Hell.
            
             and
             ,
             c
             
               as
               I
               doe
               thinke
            
             ,
             saith
             the
             Greeke
             expositor
             of
             Zacharies
             Hymne
             likewise
             ,
             
               even
               our
               fathers
               Abraham
               ,
               Isaac
               ,
               and
               Iacob
               ,
               and
               the
               whole
               queere
               of
               the
               holy
               Prophets
               and
               just
               men
               ,
               did
               enjoy
               the
               comming
               of
               Christ.
            
             Of
             which
             comming
             to
             visite
             the
             Fathers
             
             in
             Hell
             ,
             d
             S.
             Hierome
             ,
             e
             Ruffinus
             ,
             f
             
               Venantius
               Fortunatus
            
             ,
             g
             Gregory
             ,
             h
             
               Iulianus
               Toletanus
            
             ,
             and
             i
             
               Eusebius
               Emissenus
            
             (
             as
             he
             is
             commonly
             called
             )
             interpret
             that
             question
             propounded
             by
             the
             Baptist
             unto
             our
             Saviour
             .
             k
             
               Art
               thou
               he
               that
               should
               come
               ,
               or
               looke
               we
               for
               another
               ?
            
             which
             exposition
             is
             by
             S.
             l
             Chrysostome
             iustly
             reiected
             ,
             as
             utterly
             impertinent
             and
             ridiculous
             .
             
               Anastasius
               Sinaita
            
             affirmeth
             very
             boldly
             ,
             that
             m
             
               all
               the
               soules
               aswell
               of
               the
               just
               as
               the
               unjust
               were
               under
               the
               hand
               of
               the
               Divell
               ,
               untill
               Christ
               descending
               into
               Hell
               said
               unto
               those
               that
               vvere
               in
               bonds
               ,
               Come
               forth
               ,
               and
               to
               those
               that
               were
               indurance
               ,
               Be
               at
               libertie
               .
            
             For
             n
             
               he
               did
               not
               only
            
             (
             saith
             he
             in
             another
             place
             )
             
               dissolve
               the
               corruption
               of
               the
               bodies
               in
               the
               grave
               :
               but
               also
               delivered
               the
               captive
               soules
               out
               of
               Hell
               ,
               vvherein
               they
               were
               by
               tyrannie
               detained
               ,
               and
               peradventure
               not
               by
               tyrannie
               neyther
               ,
               but
               for
               many
               debts
               .
               which
               being
               payed
               ,
               he
               that
               descended
               for
               their
               deliverie
               ,
               brought
               backe
               with
               him
               a
               great
               company
               of
               captives
               .
            
             and
             thus
             was
             o
             
               Hell
               spoyled
               ,
               and
               Adam
               delivered
               from
               his
               griefes
               .
            
             Which
             is
             agreeable
             to
             that
             which
             we
             reade
             in
             the
             works
             of
             Athanasius
             :
             that
             p
             
               the
               soule
               of
               Adam
               was
               detayned
               in
               the
               condemnation
               of
               death
               ,
               and
               cryed
               continually
               unto
               the
               Lord
               ;
               such
               as
               had
               pleased
               God
               ,
               and
               were
               justified
               in
               the
               law
               of
               nature
               ,
               being
               detayned
               together
               with
               Adam
               ,
               and
               lamenting
               and
               crying
               out
               with
               him
               .
            
             and
             that
             the
             Divell
             ,
             q
             
               beholding
               
               himselfe
               spoyled
               ,
               did
               bemoane
               himselfe
               ;
               and
               beholding
               those
               that
               sometime
               were
               weeping
               under
               him
               ,
               now
               singing
               in
               the
               Lord
               ,
               did
               rent
               himselfe
               .
            
          
           
             Others
             are
             more
             favourable
             to
             the
             soules
             of
             the
             Fathers
             ,
             though
             they
             place
             them
             in
             Hell
             :
             for
             they
             hold
             them
             to
             have
             beene
             there
             in
             a
             state
             of
             blisse
             ,
             and
             not
             of
             miserie
             .
             Thus
             the
             author
             of
             the
             Latin
             homily
             concerning
             the
             Rich
             man
             and
             Lazarus
             ,
             which
             is
             commonly
             fathered
             upon
             Chrysostom
             ,
             notwithstanding
             he
             affirmeth
             that
             r
             Abraham
             was
             in
             Hell
             ,
             and
             that
             before
             the
             comming
             of
             Christ
             ,
             none
             ever
             entred
             into
             Paradise
             :
             yet
             doth
             he
             acknowledge
             in
             the
             meane
             time
             that
             Lazarus
             did
             remaine
             there
             in
             a
             kinde
             of
             Paradise
             .
             For
             s
             
               the
               bosome
               of
               Abraham
            
             ,
             saith
             he
             ,
             
               vvas
               the
               poore
               mans
               Paradise
            
             .
             and
             againe
             .
             t
             
               Some
               man
               may
               say
               unto
               me
               :
               Is
               there
               a
               Paradise
               in
               Hell
               ?
               I
               say
               this
               ,
               that
               the
               bosome
               of
               Abraham
               is
               the
               truth
               of
               Paradise
               :
               Yea
               and
               I
               confesse
               it
               to
               be
               a
               most
               holy
               Paradise
               .
            
             So
             Tertullian
             in
             the
             fourth
             booke
             of
             his
             Verses
             against
             Marcion
             ,
             placeth
             Abrahams
             bosome
             under
             the
             earth
             ,
             but
             in
             an
             open
             and
             lightsome
             seate
             ,
             farre
             removed
             from
             the
             fire
             and
             from
             the
             darknesse
             of
             Hell
             :
             
               
                 —
                 sub
                 corpore
                 terrae
              
               
                 In
                 parte
                 ignotâ
                 quidam
                 locus
                 exstat
                 apertus
                 ,
              
               
                 Luce
                 u
                 sua
                 fretus
                 ;
                 Abrahae
                 sinus
                 iste
                 vocatur
                 ,
              
               
                 Altior
                 á
                 tenebris
                 ,
                 longé
                 semotus
                 ab
                 igne
                 ,
              
               
                 Sub
                 terrâ
                 tamen
                 .
              
            
             Yea
             he
             maketh
             it
             to
             be
             one
             house
             with
             that
             which
             is
             eternall
             in
             the
             heaven
             ,
             distinguisht
             onely
             from
             it
             ,
             as
             the
             outer
             and
             the
             inner
             Temple
             (
             or
             the
             Sanctum
             and
             the
             
               Sanctum
               Sanctorum
            
             )
             were
             in
             the
             time
             of
             the
             Law
             ,
             by
             
             the
             Vayle
             that
             hung
             between
             :
             which
             vayle
             being
             rent
             at
             the
             passion
             of
             Christ
             ,
             he
             saith
             these
             two
             were
             made
             one
             everlasting
             house
             .
             
               
                 Tempore
                 divisa
                 &
                 spatio
                 ,
                 &
                 ratione
                 ligata
              
               
                 Vna
                 domus
                 ,
                 quamvis
                 velo
                 partita
                 videtur
                 .
              
               
                 Atque
                 adeò
                 passo
                 Domino
                 velamine
                 rupto
                 ,
              
               
                 Coelestes
                 patuere
                 plagae
                 ,
                 coelataque
                 sancta
                 ;
              
               
                 Atque
                 duplex
                 quondam
                 ,
                 facta
                 est
                 domus
                 una
                 perennis
                 .
              
            
             Yet
             elsewhere
             hee
             maketh
             up
             the
             partition
             againe
             :
             maintaining
             very
             stiffly
             ,
             that
             the
             gates
             of
             x
             Heaven
             remaine
             still
             shut
             against
             all
             men
             ,
             untill
             the
             end
             of
             the
             world
             come
             and
             the
             day
             of
             the
             last
             judgement
             .
             Only
             y
             Paradise
             he
             leaveth
             open
             for
             Martyrs
             (
             as
             that
             other
             author
             of
             the
             latin
             Homily
             z
             seemeth
             also
             to
             doe
             :
             )
             but
             the
             soules
             of
             the
             rest
             of
             the
             faithfull
             he
             a
             sequest●eth
             into
             Hell
             ,
             there
             to
             remaine
             b
             in
             Abrahams
             bosome
             untill
             the
             time
             of
             the
             generall
             resurrection
             .
             And
             to
             this
             part
             of
             Hell
             doth
             he
             imagine
             Christ
             to
             have
             descended
             ,
             not
             with
             purpose
             to
             fetch
             the
             soules
             of
             the
             Fathers
             from
             thence
             (
             which
             is
             the
             only
             errand
             that
             our
             Romanistes
             
             conceive
             he
             had
             thither
             )
             but
             ,
             
               ut
               illic
               Patriarchas
               &
               Prophetas
               compotes
               sui
               faceret
               ,
               that
               he
               might
               there
               make
               the
               Patriarches
               and
               Prophets
               partakers
               of
               his
            
             presence
             .
          
           
             S.
             Hierome
             saith
             ,
             that
             c
             
               our
               Lord
               Iesus
               Christ
               descended
               into
               the
               furnace
               of
               Hell
               ,
               wherein
               the
               soules
               both
               of
               sinners
               and
               of
               just
               men
               were
               held
               shut
               ;
               that
               without
               any
               burning
               or
               hurt
               unto
               himselfe
               ,
               he
               might
               free
               from
               the
               bonds
               of
               death
               those
               that
               were
               held
               shut
               up
            
             in
             that
             place
             :
             and
             that
             hee
             d
             
               called
               upon
               the
               name
               of
               the
               Lord
               out
               of
               the
               lowermost
               lake
               ,
               when
               by
               the
               power
               of
               his
               divinitie
               hee
               descended
               into
               Hell
               ,
               and
               having
               destroyed
               the
               barres
               of
               Tartarus
               ,
            
             (
             or
             the
             dungeon
             of
             Hell
             )
             
               bringing
               from
               thence
               such
               of
               his
               as
               he
               found
               there
               ,
               ascended
               conquerour
               up
               againe
               .
            
             He
             saith
             further
             ,
             that
             e
             
               Hell
               is
               the
               place
               of
               punishments
               and
               tortures
               ,
               in
               which
               the
               rich
               man
               that
               was
               cloathed
               in
               pu●ple
               is
               see●e
               :
               unto
               which
               also
               the
               Lord
               did
               descend
               ,
               that
               he
               might
               let
               forth
               those
               that
               were
               bound
               out
               of
               prison
               .
            
             Lastly
             ,
             f
             
               t●e
               Sonne
               of
               God
            
             (
             saith
             he
             ,
             following
             Origen
             ,
             as
             it
             seemeth
             ,
             too
             unaduisedly
             here
             )
             
               descended
               into
               the
               lowermost
               parts
               of
               the
               earth
               ,
               and
               ascended
               above
               all
               heavens
               :
               that
               he
               might
               not
               only
               fulfill
               the
               law
               and
               the
               prophets
               ,
               but
               certaine
               other
               hidden
               dispensations
               also
               ,
               which
               hee
               alone
               doth
               know
               with
               the
               Father
               .
               For
               wee
               cannot
               understand
               ,
               how
               the
               bloud
               of
               Christ
               did
               profite
               both
               the
               Angels
               and
               those
               that
               were
               in
               Hell
               ;
               and
               yet
               that
               it
               did
               profite
               them
               ,
               wee
               cannot
               be
               ignorant
               .
            
             Thus
             farre
             S.
             Hierome
             ;
             touching
             Christs
             descent
             into
             the
             lowermost
             Hell
             :
             which
             Thomas
             and
             the
             other
             Schoolemen
             will
             not
             admitt
             that
             hee
             ever
             came
             unto
             .
             
             Yet
             this
             must
             they
             of
             force
             grant
             ,
             if
             they
             will
             stand
             to
             the
             authority
             of
             the
             Fathers
             .
             g
             
               It
               remayned
            
             ,
             saith
             
               Fulgentius
               ,
               for
               the
               full
               effecting
               of
               our
               redemption
               ,
               that
               man
               assumed
               by
               God
               without
               sinne
               ,
               should
               thither
               descend
               ,
               whither
               man
               separated
               from
               God
               should
               have
               fallen
               by
               the
               desert
               of
               sinne
               ;
               that
               is
               ,
               unto
               Hell
               ,
               where
               the
               soule
               of
               the
               sinner
               was
               wont
               to
               be
               tormented
               ,
               and
               to
               the
               Grave
               ,
               where
               the
               flesh
               of
               the
               sinner
               was
               accustomed
               to
               bee
               corrupted
               :
               yet
               so
               ,
               that
               neyther
               the
               flesh
               of
               Christ
               should
               be
               corrupted
               in
               the
               Grave
               nor
               his
               soule
               be
               tormented
               with
               the
               paines
               of
               Hell.
               Because
               the
               soule
               free
               from
               sinne
               ,
               was
               not
               to
               be
               subjected
               to
               such
               punishment
               :
               neither
               ought
               corruption
               to
               tainte
               the
               flesh
               without
               sinne
               .
            
             h
             And
             this
             hee
             saith
             was
             done
             for
             this
             end
             :
             
               that
               by
               the
               flesh
               of
               the
               just
               dying
               temporally
               ,
               everlasting
               life
               might
               be
               given
               to
               our
               flesh
               ;
               and
               by
               the
               soule
               of
               the
               just
               descending
               into
               Hell
               ,
               the
               paines
               of
               hell
               might
               be
               loosed
               .
            
          
           
             It
             is
             the
             saying
             of
             S.
             Ambrose
             ,
             that
             i
             
               Christ
               being
               voyd
               of
               sinne
               ,
               when
               hee
               did
               descend
               into
               the
               lowermost
               parts
               of
               Tartarus
               ,
               breaking
               the
               barres
               &
               gates
               of
               Hell
               ,
               called
               backe
               unto
               life
               out
               of
               the
               jawes
               of
               the
               Divell
               the
               soules
               that
               were
               bound
               with
               sinne
               ,
               having
               destroyed
               the
               dominion
               of
               death
            
             :
             and
             of
             
               Eusebius
               Emissenus
            
             or
             Gallicanus
             (
             or
             who
             ever
             was
             the
             author
             of
             the
             sixt
             Paschall
             homily
             attributed
             to
             him
             )
             that
             k
             
               the
               sonne
               of
               man
               laying
               aside
               his
               body
               ,
               pierced
               the
               lowest
               &
               hidden
               seates
               of
               Tartarus
               :
               but
               where
               he
               was
               thought
               to
               have
               beene
               detained
               among
               the
               dead
               ,
               there
               binding
               death
               ;
               did
               hee
               loose
               the
               bonds
               of
               the
               dead
               .
               
               Presently
            
             l
             therefore
             ,
             saith
             Caesarius
             (
             in
             his
             third
             Paschall
             homily
             ;
             w
             ch
             is
             the
             same
             with
             the
             first
             of
             those
             that
             goe
             under
             the
             name
             of
             the
             former
             
               Eusebius
               )
               the
               everlasting
               night
               of
               Hell
               at
               Christs
               descending
               shined
               bright
               :
               the
               gnashing
               of
               the
               mourners
               ceased
               ,
               the
               burthens
               of
               the
               chaines
               were
               loosed
               ,
               the
               bursted
               bands
               of
               the
               damned
               fell
               from
               them
               .
               The
               tormentors
               astonished
               in
               minde
               were
               amazed
               :
               the
               whole
               jmpious
               shoppe
               trembled
               together
               ,
               when
               they
               beheld
               Christ
               suddainly
               in
               their
               dwellings
               :
            
             So
             
               Arnoldus
               Bonaevallensis
            
             in
             his
             booke
             
               de
               Cardinalibus
               operibus
               Christi
            
             (
             commonly
             attributed
             to
             S.
             Cyprian
             )
             noteth
             ,
             that
             at
             that
             time
             m
             
               there
               was
               a
               cessation
               from
               infernall
               torments
               :
            
             which
             by
             n
             Arator
             is
             thus
             more
             amply
             expressed
             in
             verse
             .
          
           
             
               —
               pavidis
               resplenduit
               umbris
            
             
               Pallida
               regna
               petens
               ,
               propriâ
               quem
               luce
               corruscum
            
             
               Non
               potuit
               fuscare
               chaeos
               .
               fugere
               dolores
               ,
            
             
               Infernus
               tunc
               esse
               timet
               ,
               nullumque
               coërcens
            
             
               In
               se
               poena
               redit
               ,
               nova
               tortor
               ad
               otia
               languet
               :
            
             
               Tartara
               moesta
               gemunt
               ,
               quia
               vincula
               cuncta
               quiescunt
               .
            
             
               Mors
               ibi
               quid
               faceret
               ,
               quò
               vitae
               portitor
               ibat
               ?
            
          
           
             S.
             Augustine
             doth
             thus
             deliver
             his
             opinion
             touching
             this
             matter
             .
             o
             
               That
               Christs
               soule
               came
               unto
               those
               places
               wherein
               sinners
               are
               punished
               ,
               that
               hee
               might
               loose
               them
               from
               torments
               ,
               whom
               by
               his
               hidden
               justice
               he
               judged
               fit
               to
               be
               loosed
               ;
               is
               not
               without
               cause
               beleeved
               .
            
             p
             
               Neyther
               did
               our
               Saviour
               being
               dead
               for
               us
               ,
               scorne
               to
               visite
               those
               parts
               :
               that
               hee
               might
               loose
               from
               thence
               such
               as
               hee
               could
               not
               bee
               ignorant
               ,
               according
               to
               his
               divine
               and
               secret
               justice
               ,
               were
               not
               to
               
               bee
               loosed
               .
            
             q
             But
             whether
             hee
             loosed
             
               all
               that
               hee
               found
               in
               those
               paines
               ,
               or
               some
               whom
               hee
               thought
               worthy
               of
               that
               benefit
               ,
               I
               yet
               enquire
               .
               For
               that
               he
               was
               in
               hell
               ,
               and
               bestowed
               this
               benefit
               upon
               some
               that
               did
               lye
               in
               the
               paines
               thereof
               ,
               I
               doe
               not
               doubt
               .
            
             Thus
             did
             S.
             Augustine
             write
             unto
             Euodias
             ,
             who
             inquired
             of
             him
             ;
             whether
             r
             
               our
               Saviour
               loosed
               all
               from
               thence
               ,
               and
               emptied
               Hell
               ?
            
             which
             was
             in
             those
             dayes
             a
             great
             question
             :
             and
             gave
             occasion
             to
             that
             speech
             of
             
               Gregory
               Nazianzen
            
             .
             s
             
               If
               hee
               descend
               into
               Hell
               ,
               goe
               thou
               downe
               with
               him
            
             (
             namely
             in
             contemplation
             and
             meditation
             )
             
               learne
               the
               mysteries
               of
               Christs
               doings
               there
               ,
               what
               the
               dispensation
               and
               what
               the
               reason
               was
               of
               his
               double
               descent
            
             (
             to
             wit
             ,
             from
             heaven
             unto
             earth
             ,
             &
             from
             earth
             unto
             hell
             :
             )
             
               whether
               at
               his
               appearing
               he
               simply
               saved
               all
               ,
               or
               there
               also
               such
               only
               as
               did
               beleeve
               .
            
             What
             
               Clemēs
               Alexandrinus
            
             his
             opinion
             was
             herein
             ,
             every
             one
             knoweth
             ,
             that
             t
             
               our
               Lord
               descended
               for
               no
               other
               cause
               into
               Hell
               ,
               but
               to
               preach
               the
               Gospell
            
             ;
             and
             that
             u
             such
             as
             lived
             a
             good
             life
             before
             the
             time
             of
             the
             Gospell
             ,
             whether
             Iewes
             or
             Grecians
             ,
             
               although
               they
               were
               in
               hell
               and
               in
               durance
               ,
               yet
               hearing
               the
               voyce
               of
               our
               Lord
               (
               eyther
               from
               himselfe
               immediatly
               or
               by
               the
               working
               of
               his
               Apostles
               )
               were
               presently
               converted
               and
               did
               beleeve
               :
            
             in
             a
             word
             ,
             that
             x
             in
             Hell
             things
             were
             so
             ordred
             ,
             
               that
               evē
               there
               all
               the
               soules
               ,
               having
               heard
               this
               preaching
               might
               eyther
               shew
               their
               repentance
               ,
               or
               acknowledge
               their
               punishment
               to
               be
               just
               ,
               because
               they
               did
               not
               beleeve
               .
            
             Hereupon
             ,
             when
             Celsus
             the
             Philosopher
             
             made
             this
             objection
             concerning
             our
             Saviour
             :
             y
             
               Surely
               you
               will
               not
               say
               of
               him
               ,
               that
               when
               hee
               could
               not
               perswade
               those
               that
               were
               heere
               ,
               hee
               went
               unto
               Hell
               to
               perswade
               those
               that
               were
               there
               .
               Origen
               ,
            
             the
             scholler
             of
             Clemens
             ,
             sticketh
             not
             to
             returne
             unto
             him
             this
             answere
             .
             z
             
               Whether
               he
               will
               or
               no
               ,
               wee
               say
               this
               ,
               that
               both
               being
               in
               the
               bodie
               hee
               did
               perswade
               ,
               not
               a
               few
               ,
               but
               so
               many
               that
               for
               the
               multitude
               of
               those
               that
               were
               perswaded
               by
               him
               he
               was
               layd
               in
               wayt
               for
               :
               and
               after
               his
               soule
               was
               separated
               from
               his
               body
               ,
               hee
               had
               conference
               with
               soules
               separated
               from
               their
               bodies
               ;
               converting
               of
               them
               unto
               himselfe
               such
               as
               would
               ,
               or
               such
               as
               he
               discerned
               to
               bee
               more
               fit
               for
               reasons
               best
               knowne
               unto
               himselfe
               .
            
          
           
             The
             like
             effect
             of
             Christs
             preaching
             in
             Hell
             ,
             is
             delivered
             by
             a
             
               Anastasius
               Sinaita
            
             ,
             b
             Iobius
             or
             Iovius
             ,
             c
             Damascen
             ,
             d
             Oecumenius
             ,
             e
             
               Michael
               Glycas
            
             ,
             and
             his
             transcriber
             f
             
               Theodorus
               Metochites
               .
               Procopius
            
             saith
             ;
             that
             g
             
               hee
               preached
               to
               the
               spirits
               that
               were
               in
               Hell
               ,
               restrayned
               in
               the
               prison
               house
               ,
               releasing
               them
               all
               from
               the
               bonds
               of
               necessity
               .
            
             wherein
             he
             followeth
             S.
             Cyrill
             of
             Alexandria
             ,
             writing
             upon
             the
             same
             place
             ,
             h
             
               that
               Christ
               went
               to
               preach
               to
               the
               spirits
               in
               Hell
               ,
               and
               appeared
               to
               them
               that
               were
               detayned
               in
               the
               prison
               house
               ;
               and
               freed
               them
               all
               f●om
               bonds
               and
               necessitie
               ,
               and
               paine
               ,
               and
               punishment
               .
            
             The
             same
             S.
             Cyrill
             in
             his
             Paschall
             homilies
             affirmeth
             more
             directly
             ,
             that
             our
             Saviour
             i
             
               entring
               into
               the
               lowermost
               dennes
               of
               Hell
               ,
               and
               
               preaching
               to
               the
               spirits
               that
               were
               there
            
             ;
             k
             
               emptied
               that
               unsatiable
               denne
               of
               death
               ,
            
             l
             
               spoyled
               Hell
               of
               spirits
            
             ,
             and
             having
             thus
             m
             spoyled
             
               all
               Hell
               ,
               left
               the
               Divell
               there
               solitarie
               and
               alone
               .
            
             n
             For
             when
             
               Christ
               descended
               into
               Hell
            
             ,
             sayth
             
               Andronicus
               ,
               not
               onely
               the
               soules
               of
               the
               Saints
               were
               delivered
               from
               thence
               ;
               but
               all
               those
               that
               before
               did
               serve
               in
               the
               error
               of
               the
               Divell
               and
               the
               worship
               of
               idols
               ,
               being
               enriched
               with
               the
               knowledge
               of
               God
               ,
               obtayned
               salvation
               :
               for
               which
               also
               they
               gave
               thankes
               ,
               praysing
               God.
            
             Whereupon
             the
             author
             of
             one
             of
             the
             sermons
             upon
             the
             Ascension
             ,
             fathered
             upon
             S.
             Chrysostom
             ,
             bringeth
             in
             the
             Divell
             complayning
             ,
             that
             the
             sonne
             of
             Mary
             ,
             o
             
               having
               taken
               away
               from
               him
               all
               those
               that
               were
               with
               him
               from
               the
               verie
               beginning
               ,
               had
               left
               him
               desolate
               .
            
             whereas
             the
             true
             Chrysostom
             doth
             at
             large
             confute
             this
             fond
             opinion
             :
             censuring
             the
             maintayners
             thereof
             ,
             as
             the
             p
             
               bringers
               in
               of
               old
               wives
               conceytes
               and
               Iewish
               fables
               .
            
             Yea
             q
             Philastrius
             ,
             &
             S.
             r
             Augustin
             out
             of
             him
             ,
             doth
             brand
             such
             for
             hereticks
             :
             whose
             testimonie
             also
             is
             urged
             by
             S.
             Gregory
             against
             George
             and
             Theodore
             ,
             two
             of
             the
             clergie
             of
             Constantinople
             ;
             who
             held
             in
             his
             time
             (
             as
             many
             others
             did
             before
             and
             after
             them
             )
             that
             s
             
               our
               omnipotent
               Lord
               and
               Saviour
               Iesus
               Christ
               descending
               into
               Hell
               ,
               did
               save
               all
               those
               vvho
               there
               confessed
               him
               to
               be
               God
               ,
               and
               did
               deliver
               them
               from
               
               the
               paines
               that
               were
               due
               unto
               them
               .
            
             and
             when
             Clement
             our
             countryman
             ,
             about
             150.
             years
             after
             ,
             did
             renue
             that
             old
             error
             in
             Germanie
             ,
             that
             t
             
               the
               sonne
               of
               God
               descending
               into
               Hell
               delivered
               from
               thence
               all
               such
               as
               that
               infernall
               prison
               did
               detayne
               ,
               beleevers
               and
               unbeleevers
               ,
               praysers
               of
               God
               and
               worshippers
               of
               idols
               :
            
             the
             u
             Romane
             Synod
             held
             by
             Pope
             Zacharie
             condemned
             him
             and
             his
             followers
             for
             it
             .
          
           
             But
             to
             leave
             
               Clemens
               Scotus
            
             ,
             and
             to
             returne
             unto
             
               Clemens
               Alexandrinus
            
             ,
             at
             whom
             Philastrius
             may
             seeme
             to
             have
             aymed
             specially
             :
             it
             is
             confessed
             by
             our
             Adversaries
             ,
             that
             he
             fell
             into
             this
             error
             ,
             partly
             being
             x
             deceived
             with
             the
             superficiall
             consideration
             of
             the
             wordes
             of
             S.
             Pet●r
             ,
             touching
             
               Christs
               preaching
               to
               the
               spirits
               in
               prison
               ,
            
             y
             1.
             
             Pet.
             3.19
             .
             partly
             being
             deluded
             with
             the
             authority
             of
             Hermes
             ,
             the
             supposed
             scholler
             of
             S.
             Paul
             ;
             by
             whose
             z
             dreames
             he
             was
             perswaded
             to
             beleeve
             ,
             that
             not
             onely
             Christ
             himselfe
             ,
             but
             his
             Apostles
             also
             did
             descend
             into
             Hell
             ,
             to
             preach
             there
             unto
             the
             dead
             &
             to
             baptize
             them
             .
             But
             touching
             the
             wordes
             of
             S.
             Peter
             is
             the
             maine
             doubt
             :
             whether
             they
             are
             to
             bee
             referred
             unto
             Christs
             preaching
             by
             the
             ministerie
             of
             Noë
             unto
             the
             world
             of
             
             the
             ungodly
             ;
             or
             unto
             his
             owne
             immediate
             preaching
             to
             the
             spirits
             in
             Hell
             after
             his
             death
             upon
             the
             Crosse.
             For
             seeing
             it
             was
             
               the
               spirit
               of
               Christ
            
             which
             spake
             in
             the
             Prophets
             ,
             (
             as
             S.
             a
             Peter
             sheweth
             in
             this
             same
             Epistle
             )
             and
             among
             them
             was
             Noë
             b
             
               a
               preacher
               of
               righteousnesse
            
             (
             as
             hee
             declareth
             in
             the
             next
             :
             )
             even
             as
             in
             S.
             
               Paul
               ,
               Christ
            
             is
             sayd
             to
             have
             c
             
               come
               and
               preached
            
             to
             the
             Ephesians
             ,
             namely
             by
             his
             spirit
             in
             the
             mouth
             of
             his
             Apostles
             ;
             so
             likewise
             in
             S.
             Peter
             may
             he
             be
             sayd
             to
             have
             
               gone
               and
               preached
            
             to
             the
             old
             world
             ,
             d
             by
             his
             spirit
             in
             the
             mouth
             of
             his
             Prophets
             (
             and
             of
             Noë
             in
             particular
             )
             when
             God
             having
             said
             that
             his
             Spirit
             e
             should
             
               not
               alwayes
               strive
               with
               man
               ,
               because
               he
               was
               flesh
               ,
            
             did
             in
             his
             long
             suffering
             wait
             the
             expiration
             of
             the
             time
             which
             he
             then
             did
             set
             for
             his
             amendment
             ,
             even
             an
             hundred
             and
             twentie
             yeares
             .
             For
             which
             exposition
             the
             Aethiopian
             Translation
             maketh
             something
             :
             where
             the
             Spirit
             ,
             by
             which
             Christ
             is
             sayd
             to
             have
             beene
             quickned
             and
             to
             have
             preached
             ,
             is
             by
             the
             Interpreter
             termed
             
               Manphes
               Kades
            
             ,
             that
             is
             ,
             
               the
               Holy
               Spirit
            
             .
             the
             addition
             of
             which
             epithet
             wee
             may
             observe
             also
             to
             bee
             used
             by
             S.
             Paul
             in
             the
             mention
             of
             the
             resurrection
             ,
             and
             by
             S.
             Luke
             in
             the
             matter
             of
             the
             preaching
             of
             our
             Saviour
             Christ.
             for
             of
             the
             one
             we
             read
             ,
             Rom.
             1.4
             .
             that
             he
             was
             declared
             to
             be
             the
             Sonne
             of
             God
             ,
             with
             power
             ,
             according
             to
             the
             
               Spirit
               of
               Holinesse
            
             ,
             (
             or
             ,
             the
             most
             holy
             Spirit
             )
             
               by
               the
               Resurrection
               from
               the
               dead
               .
            
             and
             of
             the
             other
             ,
             Act.
             1.2
             .
             that
             hee
             
               gave
               commandements
               to
               the
               Apostles
               by
               the
               holy
               Spirit
               .
            
          
           
             Thus
             doth
             S.
             Hierome
             relate
             ,
             that
             f
             
               a
               most
               prudent
               man
            
             (
             for
             so
             he
             termeth
             him
             )
             did
             understand
             this
             place
             :
             g
             
               He
               preached
               to
               the
               spirits
               put
               in
               prison
               ;
               when
               the
               patience
               of
               God
               did
               wayte
               in
               the
               dayes
               of
               Noë
               ,
               bringing
               in
               the
               flood
               upon
               the
               wicked
               .
            
             as
             if
             this
             preaching
             were
             then
             performed
             ,
             
             when
             the
             patience
             of
             God
             did
             expect
             the
             conversion
             of
             those
             wicked
             men
             in
             the
             dayes
             of
             Noë
             .
             S.
             Augustine
             more
             directly
             ,
             wisheth
             us
             to
             h
             
               consider
               ,
               least
               happily
               all
               that
               which
               the
               Apostle
               Peter
               speaketh
               of
               the
               spirits
               shut
               up
               in
               prison
               ,
               which
               beleeved
               not
               in
               the
               dayes
               of
               Noë
               ,
               pertaine
               nothing
               at
               all
               unto
               Hell
               ,
               but
               rather
               to
               those
               times
               which
               hee
               compareth
               as
               a
               patterne
               with
               our
               times
               .
            
             For
             Christ
             (
             sayth
             he
             )
             i
             
               before
               ever
               hee
               came
               in
               the
               flesh
               to
               die
               for
               us
               ,
               which
               once
               he
               did
               ,
               came
               often
               before
               in
               the
               spirit
               to
               such
               as
               hee
               pleased
               ,
               admonishing
               them
               by
               visions
               in
               the
               spirit
               as
               hee
               pleased
               :
               by
               which
               spirit
               hee
               was
               also
               quickened
               ,
               when
               in
               his
               passion
               hee
               was
               mortified
               in
               the
               flesh
               .
            
             Venerable
             Bede
             ,
             and
             
               Walafridus
               Strabus
            
             in
             the
             Ordinarie
             Glosse
             after
             him
             ,
             set
             downe
             their
             mindes
             herein
             yet
             more
             resolutely
             .
             k
             
               He
               who
               in
               our
               times
               comming
               in
               the
               flesh
               ,
               preached
               the
               way
               of
               life
               unto
               the
               world
               ,
               even
               he
               himselfe
               also
               before
               the
               flood
               ,
               comming
               in
               the
               spirit
               preached
               unto
               them
               ,
               which
               then
               were
               unbeleevers
               and
               lived
               carnally
               .
               For
               by
               his
               holy
               spirit
               hee
               was
               in
               Noë
               ,
               and
               the
               rest
               of
               the
               holy
               men
               which
               were
               at
               that
               time
               ;
               and
               by
               their
               good
               conve●sation
               ,
               preached
               to
               the
               wicked
               men
               of
               that
               age
               ,
               that
               they
               might
               bee
               converted
               to
               a
               better
               course
               of
               life
               .
            
             The
             same
             exposition
             is
             followed
             by
             
               Anselmus
               Laudunensis
            
             in
             the
             Interlineary
             Glosse
             ,
             l
             
               Thomas
               Aquinas
            
             in
             his
             Summe
             ,
             and
             diverse
             others
             in
             their
             Commentaries
             upon
             this
             place
             .
             Yea
             since
             the
             Councell
             of
             Trent
             ,
             and
             in
             a
             booke
             written
             in
             defence
             of
             the
             faith
             of
             Trent
             ,
             Doctor
             Andradius
             professeth
             that
             hee
             thinketh
             this
             to
             
             bee
             the
             plaine
             meaning
             of
             the
             place
             .
             m
             
               In
               which
               spirit
               he
               himselfe
               long
               since
               comming
               (
               that
               we
               may
               not
               imagine
               ,
               that
               hee
               now
               first
               undertooke
               the
               care
               of
               his
               Church
               )
               did
               preach
               unto
               those
               spirits
               ,
               which
               now
               in
               prison
               doe
               suffer
               the
               d●served
               paines
               of
               their
               infidelitie
               ;
               forasmuch
               as
               they
               would
               not
               beleeve
               Noë
               giving
               them
               good
               counsaile
               ,
               and
               building
               the
               Arke
               by
               Gods
               appointment
               ,
               notwi●hstanding
               the
               patience
               of
               God
               did
               wayt
               for
               them
               very
               long
               ,
               to
               wit
               ,
               a
               hundred
               yeares
               or
               more
               .
            
             which
             accordeth
             fully
             with
             that
             interpretation
             of
             S.
             Peters
             words
             ,
             which
             is
             delivered
             by
             the
             learned
             of
             our
             side
             .
             
               In
               which
            
             spirit
             
               hee
               had
               gone
               and
               preached
               ●o
               them
            
             that
             now
             are
             
               spirits
               in
               prison
            
             :
             because
             they
             
               disobeyed
               when
               the
               time
               was
               :
               when
               the
               patience
               of
               God
               once
               wayted
               in
               the
               dayes
               of
               Noë
               ,
               vvhile
               the
               Arke
               was
               a
               preparing
               .
            
             (
             1.
             
             Pet.
             3.19
             ,
             20.
             )
          
           
             But
             there
             were
             diverse
             apocryphall
             scriptures
             and
             traditions
             afoot
             in
             the
             ancient
             Church
             ,
             which
             did
             so
             possesse
             mens
             mindes
             with
             the
             conceite
             of
             Christs
             preaching
             in
             Hell
             ,
             that
             they
             never
             sought
             for
             anie
             further
             meaning
             in
             S.
             Peters
             words
             .
             as
             that
             sentence
             especially
             ,
             which
             was
             fathered
             upon
             the
             Prophet
             Esay
             or
             Ieremy
             ;
             and
             from
             whence
             ,
             if
             Cardinall
             n
             Bellarmines
             wisedome
             may
             be
             heard
             ,
             
               it
               is
               credible
               that
               S.
               Peter
               tooke
               his
               words
               .
            
             namely
             :
             o
             
               The
               Lord
               the
               holy
               one
               of
               Israel
               remembred
               his
               dead
               ,
            
             which
             
               slept
               in
               the
               earth
               of
               their
               graves
               ;
               and
               descended
               to
               them
               ,
               to
               preach
               unto
               them
               his
               salvation
               .
            
             and
             that
             blinde
             tradition
             ,
             which
             
               Anastasius
               Sindita
            
             doth
             thus
             lay
             downe
             ,
             immediatly
             after
             his
             citation
             of
             S.
             Peters
             text
             .
             p
             
               It
               is
               now
               related
               among
               the
               old
               traditions
               ,
               
               that
               a
               certaine
               Scholler
               using
               many
               opprobrious
               speeches
               against
               Plato
               the
               philosopher
               ;
               Plato
               appeared
               unto
               him
               in
               his
               sleepe
               ,
               and
               said
               .
               Man
               ,
               forbeare
               to
               use
               opprobrious
               speeches
               against
               mee
               :
               for
               thereby
               thou
               hurtest
               thy selfe
               .
               That
               I
               was
               a
               sinfull
               man
               I
               doe
               not
               denie
               :
               but
               when
               Christ
               descended
               into
               Hell
               ,
               in
               verie
               deede
               none
               did
               beleeve
               in
               him
               before
               my selfe
               .
               Nicetas
               Serronius
            
             reciteth
             this
             out
             of
             the
             
               histories
               of
               the
               Fathers
            
             :
             q
             
               which
               whether
               it
               bee
               to
               bee
               beleeved
               or
               no
               ,
               I
               leave
            
             (
             saith
             he
             )
             
               to
               be
               judged
               by
               the
               hearers
               .
            
             as
             if
             any
             great
             matter
             of
             judgement
             should
             be
             requisite
             ,
             for
             the
             discerning
             of
             this
             to
             be
             (
             
               as
               Bellarmine
            
             doth
             censure
             it
             )
             r
             
               a
               fable
            
             ,
             or
             (
             as
             
               Dionysius
               Carthusianus
            
             before
             him
             )
             s
             
               an
               apocryphall
               dreame
            
             .
             The
             like
             stuffe
             is
             that
             also
             which
             was
             vented
             heeretofore
             unto
             the
             world
             in
             the
             apocryphall
             gospell
             of
             Nicodemus
             .
             to
             say
             nothing
             of
             that
             sentence
             which
             is
             read
             in
             the
             old
             Latin
             edition
             of
             the
             booke
             of
             Ecclesiasticus
             ;
             t
             
               I
               will
               pearce
               all
               the
               lower-most
               parts
               of
               the
               earth
               ,
               and
               behold
               all
               that
               are
               asleepe
               ,
               and
               enlighten
               all
               them
               that
               hope
               in
               the
               Lord.
            
             which
             although
             it
             be
             not
             now
             to
             be
             found
             in
             the
             Greeke
             originall
             ,
             and
             hath
             perhaps
             another
             meaning
             then
             that
             to
             which
             it
             is
             applied
             ;
             yet
             is
             it
             made
             by
             the
             author
             of
             the
             imperfect
             worke
             upon
             Matthew
             one
             of
             the
             chiefe
             inducements
             ,
             which
             ledd
             him
             to
             thinke
             that
             our
             Saviour
             descended
             into
             Hell
             ,
             to
             visite
             there
             the
             soules
             of
             the
             righteous
             .
          
           
             The
             tradition
             that
             of
             all
             others
             deserveth
             greatest
             consideration
             ,
             is
             the
             article
             of
             the
             Creed
             touching
             Christs
             descent
             into
             Hell
             :
             which
             u
             Genebrard
             affirmeth
             to
             have
             beene
             so
             hatefull
             to
             the
             Arrians
             ,
             that
             ,
             as
             Ambrose
             reporteth
             upon
             the
             fifth
             Chapter
             of
             the
             epistle
             to
             
             the
             Romanes
             ,
             they
             struck
             it
             quite
             out
             of
             the
             verie
             Creed
             .
             But
             neither
             is
             there
             the
             least
             footstep
             of
             any
             such
             matter
             to
             be
             seene
             in
             S.
             Ambrose
             :
             and
             it
             sufficiently
             appeareth
             otherwise
             ,
             that
             the
             Arrians
             did
             not
             onely
             adde
             this
             article
             unto
             their
             Creedes
             ,
             but
             also
             set
             it
             forth
             and
             amplified
             it
             with
             many
             wordes
             ;
             so
             farre
             off
             were
             they
             ,
             from
             being
             guiltie
             of
             suppressing
             it
             .
             For
             as
             the
             Fathers
             of
             the
             first
             generall
             Councell
             ,
             held
             in
             the
             yeare
             of
             our
             Lord
             CCCXXV
             .
             at
             Nice
             in
             Bithynia
             ,
             did
             publish
             a
             Creed
             against
             the
             Arrians
             :
             so
             the
             Arrians
             on
             the
             other
             side
             ,
             in
             the
             yeare
             CCCLIX
             .
             set
             out
             a
             Creed
             of
             their
             owne
             making
             ,
             in
             a
             Synod
             purposely
             kept
             by
             them
             at
             Nice
             in
             Thracia
             ,
             x
             that
             by
             the
             ambiguitie
             of
             the
             Councells
             name
             ,
             the
             simpler
             sort
             might
             be
             more
             easily
             induced
             ,
             to
             mistake
             this
             Nicene
             for
             that
             other
             Catholick
             Nicene
             Creed
             .
             And
             whereas
             the
             true
             Nicene
             fathers
             had
             in
             their
             Creed
             omitted
             the
             article
             of
             the
             descent
             into
             Hell
             (
             which
             ,
             as
             we
             shall
             afterwards
             heare
             out
             of
             Ruffinus
             ,
             was
             not
             to
             be
             had
             in
             the
             Symbols
             of
             the
             Easterne
             Churches
             :
             )
             these
             bastard
             fatherlings
             in
             their
             Nicene
             Creed
             ,
             did
             not
             onely
             insert
             this
             clause
             ,
             y
             
               Hee
               descended
               to
               the
               places
               under
               the
               earth
            
             ;
             but
             added
             also
             for
             further
             amplification
             ,
             
               Whom
               Hell
               it selfe
               trembled
               at
            
             .
             The
             like
             did
             they
             (
             with
             the
             words
             a
             little
             altered
             )
             in
             another
             z
             Creed
             set
             out
             in
             a
             Conventicle
             gathered
             at
             Constantinople
             :
             and
             in
             a
             third
             Creed
             likewise
             (
             framed
             by
             them
             at
             Sirmium
             and
             confirmed
             the
             same
             yeare
             in
             their
             great
             Councell
             at
             Ariminum
             )
             they
             put
             it
             in
             with
             a
             more
             large
             augmentation
             ,
             after
             this
             maner
             .
             a
             
               He
               descended
               to
               the
               places
               under
               the
               earth
               ,
               and
               disposed
               things
               there
               ;
               vvhom
               the
               keepers
               of
               Hell
               gates
               seeing
               ,
               shooke
               for
               feare
               .
            
             If
             therefore
             any
             fault
             were
             committed
             in
             the
             omission
             of
             this
             article
             ;
             it
             should
             touch
             the
             Orthodoxe
             Fathers
             of
             Nice
             
             and
             Constantinople
             rather
             :
             whom
             the
             b
             Latines
             ,
             disputing
             with
             the
             Grecians
             in
             the
             Councell
             of
             Ferrara
             ,
             do
             directly
             charge
             with
             subtracting
             this
             article
             from
             the
             Apostles
             Creed
             ;
             although
             they
             free
             them
             from
             blame
             in
             so
             doing
             ,
             
               because
               they
               that
               tooke
               it
               away
            
             (
             say
             they
             )
             
               did
               not
               denie
               it
               ,
               nor
               fight
               against
               the
               truth
               .
            
          
           
             But
             first
             they
             should
             have
             shewed
             ,
             that
             the
             Fathers
             of
             Nice
             and
             Constantinople
             did
             finde
             this
             article
             of
             Christs
             descent
             into
             Hell
             in
             the
             Apostles
             Creed
             :
             before
             they
             excused
             them
             from
             taking
             it
             away
             from
             thence
             .
             For
             the
             Creed
             of
             the
             Councell
             of
             Constantinople
             (
             which
             cōmonly
             goeth
             under
             the
             name
             of
             the
             Nicene
             Creed
             )
             being
             nothing
             else
             but
             an
             explanation
             &
             a
             more
             ample
             inlargement
             of
             the
             Creed
             Apostolicall
             ;
             yea
             and
             so
             fully
             expressing
             the
             same
             ,
             that
             it selfe
             hath
             beene
             heretofore
             c
             accounted
             and
             d
             named
             the
             
               Apostles
               Creed
            
             :
             it
             is
             not
             to
             be
             thought
             that
             it
             would
             leave
             out
             any
             article
             eyther
             unexplained
             or
             altogether
             unnamed
             ,
             which
             was
             then
             commonly
             beleeved
             to
             have
             beene
             any
             parcell
             of
             the
             Creed
             received
             from
             the
             Apostles
             .
             Adde
             hereunto
             the
             ingenuous
             confession
             of
             Busaeus
             the
             Iesuite
             ,
             in
             his
             positions
             touching
             Christs
             descent
             into
             Hell.
             e
             
               S.
               Cyprian
               ,
               or
               Ruffinus
               rather
               ,
               in
               his
               exposition
               of
               the
               Creed
               denyeth
               that
               this
               article
               is
               read
               in
               the
               Creed
               of
               the
               Church
               of
               Rome
               ,
               or
               the
               Churches
               of
               the
               East
               :
               and
               some
               of
               the
               most
               ancient
               Fathers
               ,
               while
               either
               they
               gather
               up
               the
               summe
               of
               the
               Christian
               faith
               ,
               or
               expound
               the
               Creed
               of
               the
               Apostles
               ,
               have
               omitted
               this
               point
               of
               doctrine
               .
               But
               at
               what
               time
               it
               was
               inserted
               in
               the
               Creed
               ,
               it
               cannot
               certainely
               bee
               determined
               .
            
             The
             first
             particular
             Church
             that
             is
             knowne
             to
             have
             
             inserted
             this
             article
             into
             her
             Creeed
             ,
             is
             that
             of
             Aquileia
             :
             which
             added
             also
             the
             attributes
             of
             f
             
               invisible
               and
               impassible
            
             ,
             unto
             
               God
               the
               Father
               almightie
            
             in
             the
             beginning
             of
             the
             Creed
             ;
             as
             appeareth
             by
             Ruffinus
             ,
             who
             g
             framed
             his
             exposition
             of
             the
             Creed
             according
             to
             the
             order
             used
             in
             that
             Church
             .
             But
             whether
             any
             other
             Church
             in
             the
             world
             for
             500.
             yeares
             after
             Christ
             ,
             did
             follow
             the
             Aquileians
             in
             putting
             the
             one
             of
             these
             additions
             to
             the
             Apostolicall
             Creed
             ,
             more
             then
             the
             other
             ;
             can
             hardly
             ,
             I
             suppose
             ,
             bee
             shewed
             by
             any
             approved
             testimonie
             of
             antiquitie
             .
             Cardinall
             Bellarmine
             noteth
             ,
             that
             S.
             h
             
               Augustine
               in
               his
               booke
               de
               Fide
               &
               Symbolo
               ,
               and
               in
               his
               foure
               bookes
               de
               Symbolo
               ad
               Catechumenos
               ,
               maketh
               no
               mention
               of
               this
               part
               ,
               when
               hee
               doth
               expound
               the
               whole
               Creed
               fiue
               seuerall
               times
               .
            
             Nay
             
               Petrus
               Chrysologus
            
             ,
             who
             was
             archbishop
             of
             Ravenna
             450.
             years
             after
             Christ
             ,
             doth
             i
             six
             severall
             times
             goe
             over
             the
             exposition
             of
             the
             Creed
             :
             and
             yet
             never
             medleth
             with
             this
             article
             .
             The
             like
             also
             may
             be
             observed
             in
             k
             
               Maximus
               Taurinensis
            
             his
             exposition
             of
             the
             Creed
             .
             For
             as
             for
             the
             two
             l
             Latin
             expositions
             thereof
             that
             go
             under
             the
             name
             of
             S.
             Chrysostom
             (
             the
             latter
             whereof
             hath
             it
             ,
             the
             former
             hath
             it
             not
             )
             and
             the
             o●hers
             that
             are
             found
             in
             the
             tenth
             Tome
             of
             S
             Augustins
             works
             among
             the
             Sermons
             
               de
               Tempore
            
             (
             m
             foure
             of
             which
             doe
             repeat
             it
             ,
             &
             n
             two
             doe
             omitt
             it
             :
             )
             because
             the
             authors
             of
             them
             ,
             together
             with
             the
             time
             wherein
             they
             were
             written
             ,
             be
             altogether
             unknowne
             ;
             they
             can
             bring
             us
             little
             light
             in
             this
             inquiry
             .
          
           
             Neyther
             is
             there
             heereby
             any
             whit
             more
             derogated
             from
             the
             credit
             of
             this
             article
             ,
             then
             there
             is
             from
             others
             ,
             whose
             authority
             is
             acknowledged
             to
             bee
             undoubted
             
             and
             ●eyond
             all
             exception
             :
             as
             namely
             that
             of
             our
             Saviours
             death
             ,
             and
             the
             
               Communion
               of
               Saints
            
             .
             the
             one
             whereof
             as
             sufficiently
             implied
             in
             the
             article
             of
             the
             Crucifixion
             as
             a
             consequent
             ,
             or
             the
             buriall
             as
             a
             necessarie
             antecedent
             thereof
             ,
             the
             other
             as
             virtually
             contayned
             in
             the
             article
             of
             the
             Church
             ;
             wee
             finde
             omitted
             not
             in
             the
             Constantinopolitan
             Symboll
             alone
             ,
             and
             in
             the
             ancient
             Apostolicall
             Creeds
             expounded
             by
             
               Ruffinus
               ,
               Maximus
            
             ,
             and
             Chrysologus
             ,
             but
             also
             in
             those
             that
             are
             extant
             in
             o
             
               Venantius
               Fortunatus
            
             580.
             and
             in
             p
             
               Etherius
               and
               Beatus
            
             ,
             785.
             yeares
             after
             Christ.
             In
             all
             which
             likewise
             may
             bee
             noted
             ,
             that
             the
             title
             of
             
               Maker
               of
               heaven
               and
               earth
            
             is
             not
             given
             to
             the
             Father
             in
             the
             beginning
             of
             the
             Creed
             :
             which
             out
             of
             the
             Creed
             of
             Constantinople
             wee
             see
             is
             now
             every
             where
             added
             thereunto
             .
             Of
             which
             additions
             as
             there
             is
             now
             no
             question
             any
             where
             made
             :
             so
             q
             by
             the
             consent
             of
             both
             sides
             ,
             this
             of
             the
             descent
             into
             Hell
             also
             ,
             is
             now
             numbred
             among
             the
             articles
             of
             the
             Apostles
             Creed
             .
             For
             the
             r
             Scripture
             having
             expressely
             testified
             ,
             that
             the
             prophecie
             of
             the
             Psalmist
             ,
             s
             
               Thou
               shalt
               not
               leave
               my
               soule
               in
               Hell
               ,
            
             was
             verified
             in
             Christ
             ;
             S.
             Augustins
             conclusion
             must
             necessarily
             be
             inferred
             thereupon
             .
             t
             
               Who
               therefore
               but
               an
               Infidell
               will
               denie
               that
               Christ
               was
               in
               Hell
               ?
            
             Thus
             u
             
               all
               agree
               ,
               that
               Christ
               did
               some
               maner
               of
               way
               descend
               into
               Hell
               :
            
             saith
             Cardinall
             
               Bellarmine
               .
               But
               the
               whole
               question
               is
               touching
               the
               exposition
               of
               this
               article
               .
            
             The
             common
             exposition
             which
             the
             Romish
             Divines
             give
             thereof
             ,
             is
             this
             :
             that
             by
             Hell
             is
             here
             understood
             ,
             x
             not
             that
             place
             wherein
             the
             wicked
             are
             
             tormented
             ,
             but
             the
             bosome
             of
             Abraham
             ,
             wherein
             the
             godly
             Fathers
             of
             the
             old
             Testament
             rested
             ;
             for
             whose
             deliverie
             from
             thence
             they
             say
             our
             Saviour
             tooke
             his
             journey
             thither
             .
             But
             S.
             Augustin
             in
             that
             same
             place
             ,
             wherein
             he
             counteth
             it
             a
             point
             of
             infidelitie
             to
             denie
             the
             going
             of
             Christ
             into
             Hell
             ,
             gain
             sayeth
             this
             exposition
             thereof
             :
             professing
             that
             he
             could
             finde
             the
             name
             of
             Hell
             no
             where
             given
             unto
             that
             place
             wherein
             the
             soules
             of
             the
             righteous
             did
             rest
             .
             y
             Wherefore
             (
             saith
             he
             )
             
               if
               the
               holy
               Scripture
               had
               said
               ,
               that
               Christ
               being
               dead
               did
               come
               unto
               the
               bosome
               of
               Abraham
               ,
               not
               having
               named
               Hell
               and
               the
               paines
               thereof
               :
               I
               marvayle
               vvhether
               any
               would
               have
               beene
               so
               bold
               ,
               as
               to
               have
               avouched
               that
               Christ
               descended
               into
               Hell.
               But
               because
               evident
               testimonies
               doe
               make
               mention
               both
               of
               Hell
               and
               paines
               :
               I
               see
               no
               cause
               ,
               why
               our
               Saviour
               should
               be
               beleeved
               to
               have
               come
               thither
               ,
               but
               that
               he
               should
               deliver
               men
               from
               the
               paines
               thereof
               .
            
             And
             a
             
               therefore
               ,
               what
               benefite
               he
               brought
               unto
               those
               just
               men
               that
               were
               in
               the
               bosome
               of
               Abraham
               ,
               when
               he
               did
               descend
               into
               Hell
               ,
               I
               have
               not
               yet
               found
               .
            
             Thus
             farre
             S.
             Augustin
             .
          
           
             For
             the
             better
             understanding
             of
             this
             ,
             wee
             are
             to
             call
             unto
             minde
             that
             saying
             of
             the
             b
             Philosophers
             :
             that
             
               they
               who
               do
               not
               learne
               rightly
               to
               understand
               words
               ,
               use
               to
               be
               deceived
               in
               the
               things
               themselves
               .
            
             It
             wil
             not
             be
             amisse
             therefore
             ,
             to
             consider
             somewhat
             of
             the
             name
             of
             Hell
             :
             that
             the
             c
             nature
             of
             the
             word
             being
             rightly
             understood
             ,
             wee
             may
             the
             better
             conceive
             the
             truth
             of
             the
             thing
             that
             is
             signified
             thereby
             .
             Wee
             are
             to
             know
             then
             first
             of
             our
             English
             word
             Hell
             ,
             that
             the
             originall
             thereof
             is
             by
             diverse
             men
             delivered
             diversly
             .
             Some
             derive
             it
             from
             the
             
             Hebrew
             word
             Sheol
             :
             eyther
             subtracting
             the
             first
             letter
             ,
             or
             including
             it
             in
             the
             aspiration
             .
             For
             d
             
               this
               letter
            
             S
             (
             saith
             
               Priscian
               )
               hath
               such
               an
               affinitie
               with
               the
               aspiration
               ;
               that
               the
               Boeotians
               in
               some
               words
               were
               wont
               to
               write
            
             H
             for
             S
             ,
             
               saying
               Muha
               for
               Musa
            
             .
             Others
             bring
             it
             from
             the
             Greeke
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             signifieth
             
               a
               lake
            
             :
             others
             from
             the
             English
             hole
             ,
             as
             signifying
             
               a
               pit-hole
            
             ;
             others
             from
             hale
             ,
             as
             noting
             the
             place
             that
             haleth
             or
             draweth
             men
             unto
             it
             .
             Some
             say
             ,
             that
             in
             the
             old
             Saxon
             or
             German
             ,
             Hel
             signifieth
             deepe
             ;
             whether
             it
             bee
             high
             or
             low
             .
             But
             the
             derivation
             given
             by
             e
             Verstegan
             is
             the
             most
             probable
             ;
             from
             being
             helled
             over
             ,
             that
             is
             to
             say
             ,
             hidden
             or
             covered
             .
             For
             in
             the
             old
             German
             tongue
             (
             from
             whence
             our
             English
             was
             extracted
             )
             f
             Hil
             signifieth
             
               to
               hide
            
             :
             and
             Hiluh
             in
             
               Otfridus
               Wissenburgensis
            
             ;
             is
             hidden
             .
             And
             in
             this
             countrey
             ,
             with
             them
             that
             retayne
             the
             ancient
             language
             which
             their
             forefathers
             brought
             with
             them
             out
             of
             England
             ,
             
               to
               hell
               the
               head
            
             ,
             is
             as
             much
             as
             
               to
               cover
               the
               head
            
             :
             and
             hee
             that
             covereth
             the
             house
             with
             tile
             or
             slate
             ,
             is
             from
             thence
             commonly
             called
             
               a
               hellier
            
             .
             So
             that
             in
             the
             originall
             propriety
             of
             the
             word
             ,
             our
             Hell
             doth
             exactly
             answere
             the
             Greeke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             denoteth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             place
             which
             is
             unseene
             or
             removed
             from
             the
             sight
             of
             man.
             
          
           
             Wee
             are
             in
             the
             second
             place
             therefore
             to
             observe
             ,
             that
             the
             tearme
             of
             Hell
             ,
             beside
             the
             vulgar
             acception
             ,
             wherein
             it
             signifieth
             that
             which
             Luke
             16.28
             .
             is
             called
             the
             
               place
               of
               torment
            
             ;
             is
             ,
             in
             the
             Ecclesiasticall
             use
             of
             the
             word
             ,
             extended
             more
             largely
             to
             expresse
             the
             Greeke
             word
             Hádes
             and
             the
             Latin
             Inferi
             ,
             &
             whatsoever
             is
             contayned
             under
             them
             .
             Concerning
             which
             S.
             Augustine
             giveth
             this
             note
             :
             g
             
               The
               name
               of
               Hell
               is
               variously
               put
               in
               Scriptures
               ,
               and
               in
               many
               meanings
               ,
               according
               as
               the
               sense
               of
               
               the
               things
               which
               are
               entreated
               of
               doth
               require
               .
            
             and
             Master
             Casaubon
             (
             who
             understood
             the
             propertie
             of
             Greeke
             and
             Latin
             wordes
             as
             well
             as
             any
             )
             this
             other
             .
             h
             
               They
               who
               thinke
               that
            
             HADES
             
               is
               properly
               the
               seate
               of
               the
               damned
               ,
               be
               no
               lesse
               deceaved
               ,
               then
               they
               who
               ,
               when
               they
               read
            
             INFEROS
             
               in
               Latin
               writers
               ,
               doe
               interpret
               it
               of
               the
               same
               place
               .
            
             The
             lesse
             cause
             have
             wee
             to
             wonder
             ,
             that
             Hell
             in
             the
             Scripture
             should
             bee
             made
             the
             place
             of
             all
             the
             dead
             in
             common
             ,
             and
             not
             of
             the
             wicked
             onely
             .
             as
             in
             Psalm
             .
             89.47
             ,
             48.
             
             
               Remember
               how
               short
               my
               time
               is
               :
               wherefore
               hast
               thou
               made
               all
               men
               in
               vaine
               ?
               What
               man
               is
               hee
               that
               liveth
               ,
               and
               shall
               not
               see
               death
               ?
               shall
               hee
               deliver
               his
               soule
               from
               the
               hand
               of
            
             HELL
             ?
             and
             Esai
             .
             38.18
             ,
             19.
             
             HELL
             
               cannot
               prayse
               thee
               ,
               death
               cannot
               celebrate
               thee
               :
               they
               that
               goe
               downe
               into
               the
               pit
               cannot
               hope
               for
               thy
               truth
               .
            
             The
             LIVING
             ,
             the
             LIVING
             ,
             
               hee
               shall
               prayse
               thee
               ,
               as
               I
               doe
               this
               day
               .
            
             Where
             the
             opposition
             betwixt
             Hell
             and
             the
             state
             of
             life
             in
             this
             world
             is
             to
             be
             observed
             .
             Now
             as
             the
             common
             condition
             of
             the
             dead
             is
             considerable
             three
             maner
             of
             wayes
             ,
             eyther
             in
             respect
             of
             the
             body
             separated
             from
             the
             soule
             ,
             or
             of
             the
             soule
             separated
             from
             the
             bodie
             ,
             or
             of
             the
             whole
             man
             indefinitely
             considered
             in
             this
             state
             of
             separation
             :
             so
             do
             we
             finde
             the
             word
             Hádes
             (
             which
             by
             the
             Latins
             is
             rendred
             Infernus
             or
             Inferi
             ,
             and
             by
             the
             English
             ,
             Hell
             )
             to
             be
             applied
             by
             the
             ancient
             Greek
             interpreters
             of
             the
             old
             Testament
             to
             the
             common
             state
             and
             place
             of
             the
             bodie
             severed
             from
             the
             soule
             ,
             by
             the
             heathen
             Greekes
             to
             the
             common
             state
             and
             place
             of
             the
             soule
             severed
             from
             the
             bodie
             ,
             and
             by
             both
             of
             them
             to
             the
             common
             state
             of
             the
             dead
             ,
             and
             the
             place
             proportionably
             correspondent
             to
             that
             state
             of
             dissolution
             .
             And
             so
             the
             Doctors
             of
             the
             Church
             ,
             speaking
             in
             the
             same
             language
             which
             they
             learned
             both
             from
             the
             sacred
             
             and
             the
             forraine
             writers
             ,
             are
             accordingly
             found
             to
             take
             the
             word
             in
             these
             three
             severall
             significations
             .
          
           
             Touching
             the
             first
             we
             are
             to
             note
             ,
             that
             both
             the
             Septuagint
             in
             the
             Old
             Testament
             ,
             and
             the
             Apostles
             in
             the
             i
             New
             ,
             doe
             use
             the
             Greeke
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             HADES
             (
             and
             answerably
             thereunto
             the
             Latin
             Interpreters
             the
             word
             Infernus
             or
             Inferi
             ,
             and
             the
             English
             the
             word
             Hell
             )
             for
             that
             which
             in
             the
             Hebrew
             text
             is
             named
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             SHEÓL
             :
             on
             the
             other
             side
             ,
             where
             in
             the
             New
             Testament
             the
             word
             HADES
             is
             used
             ,
             there
             the
             ancient
             Syriack
             translator
             doth
             put
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Shejul
             in
             steed
             thereof
             .
             Now
             the
             Hebrew
             Sheol
             (
             and
             so
             the
             
               Chaldy
               ,
               Syriack
            
             and
             Aethiopian
             words
             which
             draw
             their
             originall
             from
             thence
             )
             doth
             properly
             denote
             the
             interior
             parts
             of
             the
             earth
             ,
             that
             lye
             hidden
             from
             our
             sight
             ;
             namely
             whatsoever
             tendeth
             downeward
             from
             the
             surface
             of
             the
             earth
             unto
             the
             center
             thereof
             .
             In
             which
             respect
             we
             see
             that
             the
             Scripture
             describeth
             Sheol
             to
             be
             a
             deepe
             place
             ;
             and
             opposeth
             the
             depth
             thereof
             unto
             the
             heighth
             of
             Heaven
             .
             (
             Iob.
             11.8
             .
             Psalm
             .
             139.8
             .
             Amos
             9.2
             .
             )
             Againe
             ,
             because
             the
             bodies
             that
             live
             upon
             the
             surface
             of
             the
             earth
             ,
             are
             corrupted
             within
             the
             bowells
             thereof
             ;
             k
             
               the
               dust
               returning
               to
               the
               earth
               as
               it
               was
               :
            
             therefore
             is
             this
             word
             commonly
             put
             for
             the
             state
             and
             the
             place
             wherein
             dead
             bodies
             do
             rest
             ,
             and
             are
             disposed
             for
             corruption
             .
             And
             in
             this
             respect
             wee
             finde
             that
             the
             Scripture
             doth
             oppose
             Sheol
             not
             only
             unto
             Heaven
             ,
             but
             also
             unto
             this
             
               land
               of
               the
               living
            
             wherein
             we
             now
             breathe
             .
             (
             Esai
             .
             38.10
             ,
             11.
             
             Ezech.
             32.27
             .
             )
             the
             surface
             of
             the
             earth
             being
             the
             place
             appointed
             for
             the
             habitation
             of
             the
             living
             ;
             the
             other
             parts
             ordayned
             to
             be
             the
             chambers
             of
             death
             .
             Thus
             they
             
               that
               are
               in
               the
               graves
            
             (
             Ioh.
             5.28
             .
             )
             are
             said
             to
             
               sleepe
               in
               the
               dust
               of
               the
               earth
            
             (
             Dan.
             12.2
             .
             )
             The
             Psalmist
             ,
             in
             
             his
             prophesie
             of
             our
             Saviours
             humiliation
             ,
             tearmeth
             it
             
               the
               dust
               of
               death
            
             :
             (
             Psal.
             22.15
             .
             )
             which
             the
             Chaldee
             Paraphrast
             expoundeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               house
               of
               the
               grave
            
             ;
             interpreting
             Sheol
             after
             the
             selfe
             same
             maner
             ,
             in
             Psa.
             31.18
             .
             &
             89.49
             .
             R.
             
               Mardochai
               Nathan
            
             in
             his
             Hebrew
             Concordance
             ,
             giveth
             no
             other
             interpretation
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Sheol
             ,
             but
             only
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ,
             
               the
               grave
            
             .
             R.
             
               Abraham
               Aben-Ezra
            
             in
             his
             commentary
             upon
             those
             words
             ,
             Genes
             .
             37.35
             .
             
               I
               will
               goe
               downe
               into
               Sheól
               unto
               my
               sonne
               mourning
            
             ;
             writeth
             thus
             .
             l
             
               Here
               the
               Translator
               of
               the
               erring
               persons
            
             (
             he
             meaneth
             the
             Vulgar
             Latin
             translation
             used
             by
             the
             Christians
             )
             
               erreth
               ,
               in
               translating
               Sheól
               Hell
            
             or
             
               Gehenna
               :
               for
               behold
               ,
               the
               signification
               of
               the
               word
               is
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               the
               grave
            
             .
             for
             proofe
             whereof
             he
             alledgeth
             divers
             place
             of
             Scripture
             .
             Where
             by
             the
             way
             you
             may
             note
             ,
             that
             in
             the
             last
             edition
             of
             the
             Masoriticall
             and
             Rabbinicall
             Bible
             ,
             printed
             by
             Bombergius
             ,
             both
             this
             and
             diverse
             other
             passages
             elsewhere
             have
             beene
             cut
             out
             by
             the
             Romish
             Correctors
             :
             which
             I
             wish
             our
             Buxtorfius
             had
             understood
             ,
             when
             he
             followed
             that
             mangled
             and
             corrupted
             copie
             in
             his
             late
             renewed
             edition
             of
             that
             great
             worke
             .
             R.
             
               Salomo
               Iarchi
            
             ,
             writing
             upon
             the
             same
             words
             ,
             Gen.
             37.35
             .
             saith
             ,
             that
             m
             
               according
               to
               the
               literall
               sense
               ,
               the
               interpretation
               thereof
               is
               the
               Grave
               :
               (
               In
               my
               mourning
               I
               will
               be
               buried
               ,
               and
               I
               will
               not
               be
               comforted
               all
               my
               dayes
               :
               )
               but
               after
               the
               Midrash
            
             or
             
               Allegoricall
               interpretation
               ,
               it
               is
               Gehenna
               .
            
             In
             like
             maner
             ,
             R.
             
               David
               Kimchi
            
             expounding
             that
             place
             ,
             Psal.
             9.17
             .
             
               The
               wicked
               shall
               turne
               into
               Hell
               ,
               and
               all
               the
               nations
               that
               forget
               God
            
             ;
             acknowledgeth
             ,
             that
             by
             the
             Derash
             or
             n
             Allegoricall
             exposition
             ,
             into
             Hell
             is
             as
             much
             to
             say
             ,
             as
             into
             Gehenna
             :
             but
             according
             to
             the
             literall
             meaning
             he
             expoundeth
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               into
               the
               grave
            
             ;
             intimating
             withall
             ,
             that
             the
             Prophet
             o
             useth
             here
             the
             terme
             of
             
             turning
             or
             returning
             ,
             with
             reference
             to
             that
             sentence
             ,
             Gen.
             3.19
             .
             Dust
             thou
             art
             ,
             and
             
               unto
               dust
               shalt
               thou
               returne
            
             .
          
           
             Out
             of
             which
             observation
             of
             Kimchi
             wee
             may
             further
             note
             ,
             that
             the
             Hebrewes
             ,
             when
             they
             expound
             Sheol
             to
             be
             the
             grave
             ,
             do
             not
             meane
             so
             much
             thereby
             an
             artificial
             grave
             (
             to
             wit
             ,
             a
             pit
             digged
             in
             the
             earth
             ,
             or
             a
             tomb
             raysed
             above
             ground
             )
             as
             a
             naturall
             sepulchre
             :
             such
             as
             the
             Poët
             speaketh
             of
             in
             that
             verse
             ;
             
               Nec
               tumulum
               curo
               ,
               sepelit
               natura
               relictos
               .
            
             and
             Seneca
             in
             his
             Controversies
             .
             p
             
               Nature
               hath
               given
               a
               buriall
               unto
               all
               men
               :
               such
               as
               suffer
               shipwrack
               the
               same
               wave
               doth
               bury
               ,
               that
               cast
               them
               away
               ;
               the
               bodies
               of
               such
               as
               are
               crucified
               dropp
               away
               from
               the
               Crosses
               unto
               their
               buriall
               ;
               to
               such
               as
               are
               burnt
               alive
               ,
               their
               punishment
               is
               a
               funerall
               .
            
             For
             this
             is
             the
             difference
             that
             is
             made
             by
             authors
             ,
             betwixt
             burying
             and
             interring
             :
             that
             q
             
               he
               is
               understood
               to
               be
               buried
               who
               is
               put
               away
               in
               any
               maner
               ,
               but
               hee
               to
               be
               interred
               who
               is
               covered
               with
               the
               earth
               .
            
             Hence
             different
             kindes
             of
             r
             burialls
             are
             mentioned
             by
             them
             ,
             according
             to
             the
             different
             usages
             of
             severall
             nations
             :
             the
             name
             of
             a
             sepulture
             being
             given
             by
             them
             ,
             as
             well
             to
             the
             s
             burning
             of
             the
             bodies
             of
             the
             dead
             ,
             used
             of
             old
             among
             the
             more
             civill
             nations
             ;
             as
             to
             the
             devouring
             of
             them
             by
             dogges
             ,
             which
             was
             the
             barbarous
             custome
             of
             the
             t
             Hyrcanians
             .
             Therefore
             u
             Diogenes
             was
             wont
             to
             say
             ,
             that
             if
             the
             dogges
             did
             teare
             him
             ,
             he
             should
             have
             an
             
               Hyrcanian
               buriall
            
             :
             and
             those
             beasts
             which
             were
             kept
             for
             this
             use
             ,
             the
             x
             Bactrians
             did
             terme
             in
             their
             language
             
               Sepulchrall
               
               dogges
            
             ;
             as
             Strabo
             relateth
             out
             of
             Onesicritus
             .
             So
             in
             the
             Scripture
             ,
             the
             Prophet
             Ionas
             calleth
             the
             belly
             of
             the
             Whale
             ,
             wherein
             he
             was
             devoured
             ,
             y
             
               the
               belly
               of
               Sheol
            
             ,
             that
             is
             ,
             of
             Hell
             or
             the
             Grave
             .
             For
             z
             Ionas
             (
             saith
             Basil
             of
             
               Seleuciae
               )
               was
               carried
               in
               a
               living
               grave
               ,
               and
               dwelt
               in
               a
               swimming
               prison
               ;
               dwelling
               in
               the
               region
               of
               death
               ,
               the
               common
               lodge
               of
               the
               dead
               and
               not
               of
               the
               living
               ,
               while
               he
               dwelt
               in
               that
               b●lly
               which
               was
               the
               mother
               of
               death
               .
            
             and
             in
             the
             prophecie
             of
             Ieremy
             ,
             King
             Iehojakim
             is
             said
             to
             bee
             a
             buried
             ,
             (
             although
             
               with
               the
               buriall
               of
               an
               asse
               ,
            
             )
             when
             his
             carkasse
             was
             
               drawen
               and
               cast
               forth
               beyond
               the
               gates
               of
               Ierusalem
               .
            
             
               
                 —
                 b
                 capit
                 omnia
                 tellus
              
               
                 Quae
                 genuit
                 ;
                 coelo
                 tegitur
                 ,
                 qui
                 non
                 habet
                 urnaem
                 .
              
            
             The
             earth
             which
             begetteth
             all
             ,
             receiveth
             all
             :
             and
             hee
             that
             wanteth
             a
             coffin
             ,
             hath
             the
             welkin
             for
             his
             winding
             sheet
             .
             c
             The
             earth
             is
             our
             great
             mother
             ;
             
               d
               Omniparens
               ,
               eadem
               rerum
               commune
               sepulcrum
               .
            
             the
             common
             mother
             ,
             out
             of
             whose
             wombe
             as
             naked
             we
             came
             ,
             so
             e
             
               naked
               shall
               we
               returne
               thither
            
             .
             according
             to
             that
             ,
             in
             Psalm
             .
             146.4
             .
             
               His
               spirit
               goeth
               forth
               ,
               he
               returneth
               to
            
             HIS
             earth
             .
             and
             Psalm
             .
             104.29
             .
             
               Thou
               takest
               away
               their
               breath
               ,
               they
               die
               ;
               and
               returne
               to
            
             THEIR
             dust
             .
             And
             this
             is
             the
             Sheol
             ,
             which
             Iob
             wayted
             for
             ,
             when
             he
             said
             :
             f
             Sheol
             or
             
               the
               grave
            
             ,
             (
             for
             that
             is
             the
             Hell
             which
             is
             meant
             here
             :
             as
             is
             confessed
             not
             by
             Lyranus
             only
             ,
             but
             by
             the
             Iesuite
             Pineda
             also
             )
             
               is
               mine
               house
               ;
               I
               have
               made
               my
               bedde
               in
               the
               darkenesse
               .
               I
               have
               said
               to
               corruption
               ,
               Thou
               art
               my
               father
               :
               to
               the
               vvorme
               ,
               Thou
               art
               my
               mother
               ,
               and
               my
               sister
               .
            
          
           
             This
             is
             that
             common
             sepulchre
             ,
             
               non
               factum
               sed
               natum
            
             ,
             not
             made
             by
             the
             hand
             of
             man
             ,
             but
             provided
             by
             nature
             it selfe
             :
             betwixt
             which
             naturall
             and
             artificiall
             
             grave
             these
             differences
             may
             be
             observed
             .
             The
             artificiall
             may
             be
             appropriated
             to
             this
             man
             or
             that
             man.
             
               The
               Patriarch
               David
               is
               both
               dead
               and
               buried
               ,
               and
               his
               sepulcher
               is
               with
               us
               unto
               this
               day
               :
            
             saith
             S.
             Peter
             ,
             Act.
             2.29
             .
             and
             ,
             
               Yee
               build
               the
               tombes
               of
               the
               Prophets
               ,
               and
               garnish
               the
               sepulchers
               of
               the
               righteous
               :
            
             saith
             our
             Saviour
             Matth.
             23.29
             .
             But
             in
             the
             naturall
             there
             is
             no
             such
             distinction
             .
             It
             cannot
             be
             said
             ,
             that
             this
             is
             such
             or
             such
             a
             mans
             Sheol
             :
             it
             is
             considered
             as
             the
             common
             receptacle
             of
             all
             the
             dead
             .
             as
             wee
             read
             in
             Iob
             :
             g
             
               I
               knowe
               that
               thou
               wilt
               bring
               mee
               to
               death
               ,
               and
               to
               the
               house
               appointed
               for
               all
               living
               .
            
             h
             For
             
               to
               everie
               man
            
             (
             as
             Olympiodorus
             writeth
             upon
             that
             place
             )
             
               the
               earth
               it selfe
               is
               appointed
               as
               a
               house
               for
               his
               grave
               .
            
             i
             There
             
               the
               prisoners
               rest
               together
            
             (
             saith
             
               Iob
               )
               they
               heare
               not
               the
               voyce
               of
               the
               oppressor
               .
               The
               small
               and
               great
               are
               there
               ;
               and
               the
               servant
               ,
               free
               from
               his
               master
               .
            
             Againe
             ,
             into
             a
             made
             grave
             a
             man
             may
             enter
             in
             alive
             and
             come
             out
             alive
             againe
             (
             as
             k
             Peter
             and
             Iohn
             did
             into
             the
             sepulcher
             of
             Christ
             :
             )
             but
             Sheol
             eyther
             findeth
             men
             dead
             when
             they
             come
             into
             it
             (
             which
             is
             the
             ordinarie
             course
             )
             or
             if
             they
             come
             into
             it
             alive
             (
             which
             is
             l
             a
             new
             and
             unwonted
             thing
             )
             it
             bringeth
             death
             upon
             them
             ;
             as
             wee
             see
             it
             fell
             out
             in
             Korah
             and
             his
             complices
             ,
             who
             are
             said
             to
             have
             
               gone
               downe
               alive
               into
               Sheol
            
             ,
             when
             the
             earth
             opened
             her
             mouth
             ,
             and
             swallowed
             them
             up
             .
             (
             Numb
             .
             16.30.33
             .
             )
             Lastly
             ,
             as
             many
             living
             men
             doe
             goe
             into
             the
             grave
             made
             with
             hands
             ,
             and
             yet
             in
             so
             doing
             they
             cannot
             bee
             said
             to
             goe
             into
             Sheol
             (
             beacuse
             they
             come
             from
             thence
             alive
             againe
             :
             )
             so
             some
             dead
             men
             also
             want
             the
             honour
             of
             such
             a
             grave
             (
             as
             it
             was
             the
             case
             of
             Gods
             servants
             m
             whose
             bodies
             were
             kept
             from
             burial
             )
             and
             yet
             thereby
             are
             not
             kept
             from
             Sheol
             ;
             which
             is
             the
             way
             that
             all
             flesh
             must
             goe
             to
             .
             For
             
               all
               goe
               unto
               one
               place
               ;
               all
               are
               of
               the
               dust
               ,
               
               and
               all
               turne
               to
               dust
               againe
               .
            
             (
             Ecclesiast
             .
             3.20
             .
             )
             We
             conclude
             therefore
             ,
             that
             when
             Sheol
             is
             said
             to
             signifie
             the
             grave
             ;
             the
             tearme
             of
             grave
             must
             bee
             taken
             in
             as
             large
             a
             sense
             ,
             as
             it
             is
             in
             that
             speech
             of
             our
             Saviour
             ,
             Iohn
             .
             5.28
             .
             
               All
               that
               are
               in
               the
               graves
               shall
               heare
               his
               voyce
               ,
               and
               shall
               come
               forth
               ;
               they
               that
               have
               done
               good
               ,
               unto
               the
               resurrection
               of
               life
               ,
               and
               they
               that
               have
               done
               evill
               ,
               unto
               the
               resurrection
               of
               damnation
               .
            
             and
             in
             Esai
             .
             26.19
             .
             according
             to
             the
             Greeke
             reading
             :
             
               The
               dead
               shall
               rise
               ,
               and
               they
               that
               are
               in
               the
               graves
               shall
               bee
               raised
               up
               .
            
             upon
             which
             place
             Origen
             writeth
             thus
             .
             n
             
               In
               this
               place
               and
               in
               many
               others
               likewise
               ,
               the
               graves
               of
               the
               dead
               are
               to
               be
               understood
               according
               to
               the
               more
               certaine
               meaning
               of
               the
               Scripture
               ,
               not
               such
               onely
               as
               wee
               see
               are
               builded
               for
               the
               receiving
               of
               mens
               bodies
               ,
               eyther
               cut
               out
               in
               stones
               or
               digged
               downe
               in
               the
               earth
               :
               but
               every
               place
               wherein
               a
               mans
               bodie
               lyeth
               ,
               eyther
               entire
               or
               in
               any
               part
               ,
               albeit
               it
               fell
               out
               that
               one
               body
               should
               be
               dispersed
               through
               many
               places
               ;
               it
               being
               no
               absurditie
               at
               all
               ,
               that
               all
               those
               places
               in
               which
               any
               part
               of
               the
               body
               lyeth
               ,
               should
               bee
               called
               the
               sepulchres
               of
               that
               bodie
               .
               For
               if
               wee
               do
               not
               thus
               understand
               the
               dead
               to
               bee
               raysed
               by
               the
               power
               of
               God
               out
               of
               their
               graves
               :
               they
               which
               are
               not
               committed
               to
               buriall
               ,
               nor
               layd
               in
               graves
               ,
               but
               have
               ended
               their
               life
               either
               in
               shipwrackes
               or
               in
               some
               desart
               places
               ,
               so
               as
               they
               could
               not
               be
               committed
               to
               buriall
               ,
               should
               not
               seeme
               to
               bee
               recokoned
               among
               them
               who
               are
               said
               should
               bee
               raysed
               up
               out
               of
               their
               graves
               .
               which
               would
               bee
               a
               very
               great
               absurditie
               .
            
             Thus
             Origen
             .
          
           
           
             Now
             you
             shall
             heare
             ,
             if
             you
             please
             ,
             what
             our
             Romish
             Doctors
             doe
             deliver
             touching
             this
             point
             .
             o
             
               There
               be
               two
               opinions
            
             ,
             saith
             Pererius
             upon
             Genes
             .
             37.35
             .
             
               concerning
               this
               question
               .
               The
               one
               of
               the
               Hebrewes
               ,
               and
               of
               many
               of
               the
               Christians
               in
               this
               our
               age
               ,
               but
               especially
               of
               the
               Heretickes
               ,
               affirming
               that
               the
               word
               Sheol
               signifieth
               nothing
               else
               in
               the
               Scripture
               ,
               but
               the
               pit
               or
               the
               grave
               ,
               and
               from
               thence
               reasoning
               falsly
               ,
               that
               our
               Lord
               did
               not
               descend
               into
               Hell.
            
             p
             
               The
               other
               opinion
               is
               of
               undoubted
               and
               certaine
               truth
               :
               that
               the
               Hebrew
               word
               Sheol
               ,
               and
               the
               Latin
               Infernus
               answering
               to
               it
               ,
               both
               in
               this
               place
               of
               Scripture
               and
               elsewhere
               oftentimes
               doth
               signifie
               ,
               not
               the
               pit
               or
               the
               grave
               ,
               but
               the
               place
               of
               Hell
               ,
               and
               the
               places
               under
               the
               earth
               wherein
               the
               soules
               are
               after
               death
               .
            
             q
             Wheresoever
             Hi●rome
             (
             saith
             
               Augustinus
               Steuchus
            
             upon
             the
             same
             place
             )
             
               and
               the
               S●ptuagint
               have
               translated
               Hell
               ,
               it
               is
               in
               the
               Hebrewe
               ,
               Sheol
               ,
               that
               is
               ,
               the
               pit
               or
               the
               grave
               .
               For
               it
               doth
               not
               signifie
               that
               place
               ,
               wherein
               Antiquitie
               hath
               thought
               that
               the
               soules
               of
               the
               wicked
               are
               received
               .
            
             The
             
               Hebrew
               word
               properly
               signifieth
               the
               grave
               :
            
             saith
             Iansenius
             upon
             Proverb
             .
             15.12
             .
             the
             Grave
             properly
             ,
             and
             Hell
             onely
             metaphorically
             ▪
             saith
             
               Arias
               Montanus
            
             ,
             in
             his
             answere
             unto
             
               Leo
               á
               Castro
            
             .
             and
             ,
             r
             
               in
               the
               old
               Testament
               ,
               the
               name
               of
               Hell
               doth
               alwayes
               almost
               import
               the
               Grave
               :
            
             saith
             
               Alphonsus
               Mendoza
            
             .
             The
             Iesuite
             Pineda
             commendeth
             one
             s
             Cyprian
             a
             Cistercian
             monke
             ,
             as
             a
             man
             
               famous
               for
               learning
               
               and
               pietie
               :
            
             yet
             holdeth
             him
             worthie
             to
             be
             censured
             ,
             for
             affirming
             that
             Sheol
             or
             
               Hell
               is
               in
               all
               the
               old
               Testament
               taken
               for
               the
               Grave
               .
            
             Another
             croaking
             monke
             (
             Crocquet
             they
             call
             him
             )
             crieth
             out
             on
             the
             other
             side
             ,
             that
             we
             shall
             t
             never
             be
             able
             to
             prove
             by
             the
             
               producing
               of
               as
               much
               as
               one
               place
               of
               Scripture
               ,
            
             that
             Sheol
             doth
             signifie
             the
             Grave
             .
             Cardinall
             Bellarmine
             is
             a
             little
             (
             and
             but
             a
             verie
             little
             )
             more
             modest
             heerein
             .
             The
             Hebrewe
             Sheol
             ,
             hee
             saith
             ,
             u
             
               is
               ordinarily
               taken
               for
               the
               place
               of
               soules
               under
               the
               earth
               ;
               and
               eyther
               rarely
               or
               never
               ,
               for
               the
               grave
               :
            
             but
             the
             Greeke
             x
             word
             
               Hades
               alwayes
               signifieth
               Hell
               ,
               never
               the
               grave
               .
            
             But
             Stapleton
             will
             stand
             to
             it
             stoutly
             ,
             y
             
               that
               neyther
               Hades
               nor
               Sheol
               is
               in
               the
               Scriptures
               ever
               taken
               for
               the
               grave
               ,
               but
               alwayes
               for
               Hell.
            
             z
             The
             word
             
               Infernus
               ,
               Hades
               ,
               Sheol
            
             ,
             saith
             hee
             ,
             
               is
               never
               taken
               for
               the
               grave
               .
               The
               grave
               is
               called
               in
               Greeke
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               Hebrewe
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Wherefore
               all
               the
               Paraphrastes
               of
               the
               Hebrewes
               also
               doe
               expound
               that
               word
               Sheol
               by
               the
               word
               Gehenna
               ;
               as
               Genebrard
               doth
               shew
               at
               large
               in
               his
               third
               Booke
               of
               the
               Trinity
               .
            
             Where
             yet
             hee
             might
             have
             learned
             some
             more
             moderation
             from
             Genebrard
             himselfe
             ,
             unto
             whom
             hee
             referreth
             us
             :
             who
             thus
             layeth
             downe
             his
             judgement
             of
             the
             matter
             in
             the
             place
             by
             him
             alledged
             .
             a
             
               As
               they
               be
               in
               an
               error
               who
               contend
               that
               Sheol
               doth
               never
               designe
               the
               grave
               :
               so
               have
               they
               a
               shamelesse
               forehead
               ,
               who
               denie
               that
               it
               doth
               any
               where
               signifie
               the
               region
               of
               the
               damned
            
             or
             Gehenna
             .
          
           
             It
             is
             an
             error
             therefore
             in
             Stapleton
             (
             by
             his
             owne
             
             authors
             confession
             )
             to
             maintayne
             that
             Sheol
             is
             never
             taken
             for
             the
             grave
             ;
             and
             in
             so
             doing
             ,
             hee
             doth
             but
             bewray
             his
             old
             wrangling
             disposition
             .
             But
             least
             any
             other
             should
             take
             the
             
               shamelesse
               forehead
            
             from
             him
             ,
             hee
             faceth
             it
             downe
             ,
             that
             
               all
               the
               paraphrastes
               of
               the
               Hebrewes
               ,
            
             do
             interpret
             Sheol
             by
             the
             word
             Gehenna
             .
             Whereas
             it
             is
             well
             knowne
             ,
             that
             the
             two
             Paraphrastes
             that
             are
             of
             greatest
             antiquitie
             and
             credit
             with
             the
             Hebrewes
             ,
             Onkelos
             the
             interpreter
             of
             Moses
             ,
             and
             
               Ionathan
               ben
               Vzziel
            
             of
             the
             Prophets
             ,
             never
             translate
             it
             so
             .
             Beside
             that
             of
             Onkelos
             ,
             wee
             have
             two
             other
             Chaldee
             Paraphrases
             which
             expound
             the
             harder
             places
             of
             Moses
             ;
             the
             one
             called
             the
             Targum
             of
             Ierusalem
             ,
             the
             other
             attributed
             ,
             unto
             Ionathan
             :
             in
             neyther
             of
             of
             these
             can
             wee
             finde
             ,
             that
             Sheol
             is
             expounded
             by
             Gehenna
             ;
             but
             in
             the
             latter
             of
             them
             we
             see
             it
             b
             twise
             expounded
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               house
               of
               the
               grave
            
             .
             In
             the
             Arabicke
             interpretations
             of
             Moses
             ,
             where
             c
             the
             translator
             out
             of
             the
             Greek
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             al-gehim
             ,
             Hell
             ;
             there
             d
             the
             translator
             out
             of
             the
             Hebrew
             putteth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             al-tharai
             ,
             which
             signifieth
             earth
             or
             clay
             .
             e
             
               Iacobus
               Tawosius
            
             in
             his
             Persian
             translation
             of
             the
             Pentateuch
             ,
             for
             Sheol
             doth
             alwaies
             put
             *
             Gor
             ,
             that
             is
             ,
             
               the
               grave
            
             .
             The
             Chaldee
             Paraphrase
             upon
             the
             Proverbs
             keepeth
             still
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             deflected
             a
             little
             from
             the
             Hebrew
             :
             the
             Paraphrast
             upon
             Iob
             useth
             that
             word
             f
             thrise
             ,
             but
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             which
             signifie
             
               the
               grave
            
             )
             in
             steed
             thereof
             five
             severall
             times
             .
             In
             Ecclesiastes
             the
             word
             commeth
             but
             i
             once
             :
             &
             there
             the
             Chaldee
             Paraphrast
             rendreth
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               house
               of
               the
               grave
            
             .
             R.
             
               Ioseph
               Coecus
            
             doth
             the
             like
             in
             his
             paraphrase
             upon
             Psalm
             .
             31.17
             .
             and
             89.48
             .
             In
             Psalm
             .
             141.7
             .
             he
             rendreth
             it
             by
             the
             simple
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               grave
            
             :
             but
             in
             the
             15.
             and
             16.
             verses
             of
             the
             49.
             
             Psalme
             ,
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Gehenna
             .
             And
             only
             there
             ,
             and
             
             in
             Cantic
             8.6
             .
             is
             Sheol
             in
             the
             Chaldee
             paraphrases
             expounded
             by
             Gehenna
             :
             whereby
             if
             we
             shall
             understand
             the
             place
             not
             of
             dead
             bodies
             (
             as
             in
             that
             place
             of
             the
             Psalme
             the
             Paraphrast
             maketh
             expresse
             mention
             of
             the
             k
             
               bodies
               waxing
               old
            
             or
             consuming
             
               in
               Gehenna
            
             )
             but
             of
             tormented
             soules
             (
             as
             the
             l
             Rabbines
             more
             commonly
             doe
             take
             it
             )
             yet
             doe
             our
             Romanists
             get
             little
             advantage
             thereby
             ,
             who
             would
             faine
             have
             the
             Sheól
             into
             which
             our
             Saviour
             went
             ,
             be
             conceived
             to
             have
             beene
             a
             place
             of
             rest
             and
             not
             of
             torment
             ,
             the
             bosome
             of
             Abraham
             and
             not
             Gehenna
             the
             seat
             of
             the
             damned
             .
          
           
             As
             for
             the
             Greek
             word
             Hádes
             :
             it
             is
             used
             by
             Hippocrates
             to
             expresse
             the
             first
             matter
             of
             things
             ,
             from
             which
             they
             have
             their
             beginning
             ,
             and
             into
             which
             afterwards
             being
             dissolved
             they
             make
             their
             ending
             .
             For
             having
             said
             ,
             that
             in
             nature
             nothing
             properly
             may
             be
             held
             to
             be
             newly
             made
             ,
             or
             to
             perish
             :
             he
             addeth
             this
             .
             m
             
               But
               men
               do
               thinke
               ,
               that
               what
               doth
               grow
               from
               Hades
               into
               light
               ,
               is
               newly
               made
               ;
               and
               what
               is
               diminished
               from
               the
               light
               into
               Hades
               ,
               is
               perished
               .
            
             by
             light
             understanding
             nothing
             else
             but
             the
             visible
             structure
             and
             existence
             of
             things
             :
             and
             by
             Hádes
             ,
             that
             invisible
             and
             insensible
             thing
             which
             other
             Philosophers
             commonly
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             n
             Chalcidius
             the
             Platonick
             translateth
             Sylvam
             ,
             the
             Aristotelians
             more
             fitly
             
               Materiam
               primam
            
             .
             whence
             also
             it
             is
             supposed
             by
             o
             Master
             Casaubon
             ,
             that
             those
             passages
             were
             borrowed
             ,
             which
             we
             meet
             withall
             in
             the
             bookes
             that
             beare
             the
             name
             of
             
               Hermes
               Trismegistus
            
             .
             p
             
               In
               the
               dissolution
               of
               a
               materiall
               bodie
               ,
               the
               body
               it selfe
               is
               brought
               to
               alteration
               ,
               and
               the
               forme
               which
               it
               had
               is
               made
               invisible
               :
            
             q
             
               and
               so
               
               there
               is
               a
               privation
               of
               the
               sense
               made
               ,
               not
               a
               destruction
               of
               the
               bodies
               .
            
             r
             
               I
               say
               then
               that
               the
               world
               is
               changed
               ,
               in
               as
               much
               as
               every
               day
               a
               part
               thereof
               is
               made
               invisible
               ,
               but
               never
               utterly
               dissolved
               .
            
             wherewith
             wee
             may
             compare
             likewise
             that
             place
             of
             Plutarch
             in
             his
             booke
             of
             
               living
               privately
            
             .
             Generation
             s
             
               doth
               not
               make
               any
               of
               the
               things
               that
               be
               ,
               but
               manifesteth
               them
               :
               neyther
               is
               corruption
               a
               translation
               of
               a
               thing
               from
               being
               to
               not
               being
               ,
               but
               rather
               a
               bringing
               of
               the
               thing
               that
               is
               dissolved
               unto
               that
               vvhich
               is
               unseene
               .
               Whereupon
               men
               ,
               according
               to
               the
               ancient
               traditions
               of
               their
               fathers
               ,
               thinking
               the
               sunne
               to
               be
               Apollo
               ,
               called
               him
               Delius
               and
               Pythius
               :
            
             (
             namely
             from
             manifesting
             of
             things
             :
             )
             
               and
               the
               ruler
               of
               the
               contrary
               destinie
               (
               whether
               he
               be
               a
               God
               ,
               or
               an
               Angel
               )
               they
               named
               Hádes
               ;
               by
               reason
               that
               we
               ,
               when
               we
               are
               dissolved
               ,
               doe
               goe
               unto
               an
               unseene
               and
               invisible
               place
               .
            
             By
             the
             Latins
             this
             Hádes
             is
             termed
             Dispiter
             or
             Diespiter
             :
             which
             name
             they
             gave
             unto
             this
             t
             
               lower
               ayre
               that
               is
               joyned
               to
               the
               earth
               ,
               vvhere
               all
               things
               have
               their
               beginning
               and
               ending
               ;
               quorum
               quòd
               finis
               ortus
               ,
               Orcus
               dictus
               ,
            
             saith
             Varro
             .
             u
             
               All
               this
               earthly
               power
               and
               nature
               ,
            
             saith
             
               Iulius
               Firmicus
               ,
               they
               named
               Ditem
               patrem
               ;
               because
               this
               is
               the
               nature
               of
               the
               earth
               ,
               that
               all
               things
               doe
               both
               fall
               into
               it
               ,
               and
               taking
               their
               originall
               from
               thence
               doe
               againe
               proceed
               out
               of
               it
               .
            
             Whence
             the
             Earth
             is
             brought
             in
             ,
             using
             this
             speech
             unto
             God
             ,
             in
             Hermes
             .
             x
             
               I
               do
               receive
               the
               nature
               of
               all
               things
               .
               For
               I
               ,
               according
               as
               thou
               hast
               commanded
               ,
               doe
               both
               beare
               all
               things
               ,
               and
               receive
               such
               as
               are
               deprived
               of
               life
               .
            
             The
             use
             which
             we
             make
             of
             the
             testimony
             
             of
             Hippocrates
             ,
             &
             those
             other
             authorities
             of
             the
             heathen
             ,
             is
             to
             shew
             ,
             that
             the
             Greek
             Interpreters
             of
             the
             old
             Testamēt
             did
             most
             aptly
             assume
             the
             word
             Hádes
             ,
             to
             expresse
             that
             cōmon
             state
             &
             place
             of
             corruption
             which
             was
             signified
             by
             the
             Hebrew
             Sheol
             .
             &
             therfore
             in
             the
             last
             verse
             of
             the
             17.
             of
             Iob
             ,
             where
             the
             Greeke
             maketh
             mention
             of
             
               descending
               into
               Hádes
            
             ;
             y
             Comitolus
             the
             Iesuite
             noteth
             that
             S.
             Ambrose
             rendreth
             it
             ,
             
               in
               sepulchrum
               ,
               into
               the
               grave
               .
            
             which
             agreeth
             well
             with
             the
             paraphrase
             that
             the
             Greeke
             Scholiasts
             make
             upon
             that
             place
             .
             z
             
               Is
               it
               not
               a
               thing
               common
               unto
               all
               mortall
               men
               ,
               to
               die
               ?
               is
               not
               Hell
            
             (
             or
             
               Hádes
               )
               the
               house
               of
               all
               ?
               doe
               not
               all
               finde
               there
               an
               end
               of
               their
               labours
               ?
            
             Yea
             some
             doe
             thinke
             ,
             that
             Homer
             himselfe
             doth
             take
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             either
             for
             the
             earth
             or
             the
             grave
             ,
             in
             those
             verses
             of
             the
             eighth
             of
             his
             Iliads
             .
             
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               
                 
                   —
                   I
                   'le
                   cast
                   him
                   downe
                   as
                   deepe
                
                 
                   As
                   Tartarus
                   (
                   the
                   brood
                   of
                   night
                   )
                   where
                   Barathrum
                   doth
                   sleepe
                
                 
                   Torment
                   in
                   his
                   profoundest
                   sinks
                   ;
                   where
                   is
                   the
                   floore
                   of
                   brasse
                   ,
                
                 
                   And
                   gates
                   of
                   iron
                   :
                   the
                   place
                   ,
                   for
                   depth
                   as
                   far
                   doth
                   Hell
                   surpasse
                   ,
                
                 
                   As
                   heaven
                   for
                   height
                   exceeds
                   the
                   earth
                   .
                
              
            
             For
             Tartarus
             being
             cōmonly
             acknowledged
             to
             be
             a
             part
             of
             Hádes
             ,
             and
             to
             be
             the
             very
             Hell
             where
             the
             wicked
             spirits
             are
             tormented
             :
             they
             thinke
             the
             Hell
             ,
             from
             whence
             Homer
             maketh
             it
             to
             be
             as
             farre
             distant
             as
             the
             heaven
             is
             from
             the
             earth
             ,
             can
             be
             referred
             to
             nothing
             so
             fitly
             as
             to
             the
             Earth
             or
             the
             Grave
             .
             It
             is
             taken
             also
             for
             a
             tombe
             in
             that
             place
             of
             Pindarus
             :
             
               
               
                 —
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 —
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               Other
               sacred
               Kings
               have
               gotten
               a
               tombe
               apart
               by
               themselves
               before
               the
               houses
               ,
            
             or
             before
             the
             gates
             of
             the
             Citie
             .
             And
             therefore
             we
             see
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             by
             Suidas
             in
             his
             Lexicon
             expressely
             interpreted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             by
             
               Hesychius
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               tombe
               ,
               or
               a
               grave
               ,
            
             and
             in
             the
             Greeke
             Dictionary
             set
             out
             by
             the
             Romanists
             themselves
             ,
             for
             the
             better
             understanding
             of
             the
             Bible
             ,
             it
             is
             noted
             ,
             that
             b
             Hádes
             doth
             not
             onely
             signifie
             that
             which
             we
             commonly
             call
             Hell
             ,
             but
             the
             sepulchre
             or
             grave
             also
             .
             Of
             which
             ,
             because
             Stapleton
             and
             Bellarmine
             doe
             denie
             that
             any
             proofe
             can
             be
             brought
             :
             these
             instances
             following
             may
             be
             considered
             .
          
           
             In
             the
             booke
             of
             Tobi
             ,
             chap.
             3.10
             .
             
               I
               shall
               bring
               my
               fathers
               old
               age
               with
               sorrow
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               unto
               Hell
            
             :
             what
             can
             it
             import
             else
             ,
             but
             that
             which
             is
             in
             other
             wordes
             expressed
             ,
             chap.
             6.14
             .
             
               I
               shall
               bring
               my
               fathers
               life
               with
               sorrow
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               unto
               the
               grave
               ?
            
             In
             the
             93.
             and
             113.
             
             Psalm
             .
             according
             to
             the
             Greeke
             division
             ,
             or
             the
             94.
             and
             115.
             according
             to
             the
             Hebrew
             ;
             where
             the
             Hebrew
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             place
             of
             silence
             (
             meaning
             the
             grave
             ,
             as
             our
             adversaries
             themselves
             do
             grant
             )
             there
             the
             Greeke
             hath
             Hades
             or
             Hell.
             In
             Esai
             .
             14.19
             .
             where
             the
             vulgar
             ●atin
             translateth
             out
             of
             the
             Hebrew
             ;
             
               Descenderunt
               ad
               fundamenta
               laci
               ,
               quasi
               cadaver
               putridum
               ,
               They
               descended
               unto
               the
               foundations
               of
               the
               lake
            
             or
             
               pit
               ,
               as
               a
               rotten
               carkeis
               :
            
             in
             steed
             of
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifieth
             
               the
               lake
            
             or
             pit
             ,
             the
             Greeke
             both
             there
             and
             in
             Esai
             .
             38.18
             .
             putteth
             in
             Hades
             or
             Hell.
             and
             on
             the
             other
             side
             Ezech.
             32.21
             .
             
             where
             the
             Hebrew
             saith
             ,
             
               The
               strong
               among
               the
               mightie
               shall
               speake
               to
               him
               out
               of
               the
               middest
               of
               Sheol
            
             or
             Hell
             ;
             there
             the
             Greeke
             readeth
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               the
               depth
               of
               the
               lake
            
             or
             pit
             :
             by
             
               Hell
               ,
               lake
            
             and
             pit
             nothing
             but
             
               the
               grave
            
             being
             understood
             ;
             as
             appeareth
             by
             comparing
             this
             verse
             with
             the
             five
             that
             come
             after
             it
             .
             So
             in
             these
             places
             following
             ,
             where
             in
             the
             Hebrew
             is
             Sheol
             ,
             in
             the
             Greeke
             Hades
             ,
             in
             the
             Latin
             Infernus
             or
             Inferi
             ,
             in
             the
             English
             Hell
             :
             the
             place
             of
             dead
             bodies
             ,
             &
             not
             of
             soules
             is
             to
             be
             understood
             .
             Gen.
             44.31
             .
             
               We
               shall
               bring
               downe
               the
               gray
               haires
               of
               our
               father
               with
               sorrow
               unto
               Hell.
            
             where
             no
             lower
             Hell
             can
             be
             conceited
             ,
             into
             which
             gray
             haires
             may
             be
             brought
             ,
             then
             the
             Grave
             .
             So
             1.
             
             King.
             2.6
             .
             David
             giveth
             this
             charge
             unto
             Salomon
             concerning
             
               Ioab
               :
               Let
               not
               his
               hoare
               head
               goe
               downe
               to
               Hell
               in
               peace
               .
            
             and
             in
             the
             ninth
             verse
             concerning
             
               Shimei
               :
               His
               hoare
               head
               bring
               thou
               downe
               to
               Hell
               with
               bloud
               .
            
             Psalm
             .
             141.7
             .
             
               Our
               bones
               are
               scattered
               at
               the
               mouth
               of
               Hell.
            
             Esai
             .
             14.11
             .
             
               Thy
               pompe
               is
               brought
               downe
               to
               Hell
               :
               the
               worme
               is
               spread
               under
               thee
               ,
               and
               the
               wormes
               cover
               thee
               .
            
             Psal.
             6.5
             .
             
               In
               death
               there
               is
               no
               remembrance
               of
               thee
               :
               in
               Hell
               who
               shall
               give
               thee
               thankes
               ?
            
             of
             which
             there
             can
             bee
             no
             better
             paraphrase
             ,
             then
             that
             which
             is
             given
             in
             Psalm
             .
             88.11
             ,
             12.
             
             
               Shall
               thy
               loving
               kindnesse
               bee
               declared
               in
               the
               grave
               ?
               or
               thy
               faithfulnesse
               in
               destruction
               ?
               Shall
               thy
               wonders
               bee
               knowne
               in
               the
               darke
               ?
               and
               thy
               righteousnesse
               in
               the
               land
               of
               forgetfulnesse
               ?
            
          
           
             Andradius
             in
             his
             defence
             of
             the
             faith
             of
             the
             Councell
             of
             Trent
             ,
             speaking
             of
             the
             difference
             of
             reading
             which
             is
             found
             in
             the
             sermon
             of
             S.
             Peter
             ,
             Act.
             2.24
             .
             (
             where
             God
             is
             sayd
             to
             have
             raysed
             up
             our
             Saviour
             ,
             
               loosing
               the
               sorrowes
               of
               death
            
             ,
             as
             the
             Greeke
             bookes
             commonly
             reade
             ,
             or
             
               the
               sorrowes
               of
               Hell
            
             ,
             as
             the
             Latin
             )
             saith
             
             for
             reconciliation
             thereof
             ,
             that
             c
             
               there
               will
               be
               no
               disagreement
               betwixt
               the
               Latin
               and
               Greeke
               copies
               ,
               if
               we
               do
               marke
               that
               Hell
               in
               this
               place
               is
               used
               for
               Death
               and
               the
               Grave
               ,
               according
               to
               the
               Hebrews
               maner
               of
               speaking
               :
               as
               in
               the
            
             15
             
               th
               Psalme
               ,
               which
               Peter
               presently
               after
               citeth
               ;
               Because
               thou
               wilt
               not
               leave
               my
               soule
               in
               Hell.
               and
               Esai
               .
            
             38.
             
             
               For
               Hell
               cannot
               confesse
               unto
               thee
               .
               For
               when
               he
               disputeth
            
             (
             saith
             hee
             )
             
               of
               the
               resurrection
               of
               Christ
               ;
               he
               confirmeth
               by
               many
               and
               most
               evident
               testimonies
               of
               David
               ,
               that
               Christ
               did
               suffer
               death
               for
               mankinde
               in
               such
               sort
               ,
               that
               he
               could
               not
               be
               overwhelmed
               with
               death
               nor
               long
               lye
               hidden
               among
               the
               dead
               .
               And
               it
               seemeth
               to
               me
               ,
               that
               by
               the
               sorrowes
               of
               Hell
               or
               Death
               ,
               a
               death
               full
               of
               sorrow
               and
               miseries
               is
               signified
               ,
               according
               to
               the
               Hebrewes
               maner
               of
               speaking
               :
               as
               in
               Matthew
               .
            
             24.
             
               the
               abomination
               of
               desolation
               is
               taken
               for
               an
               abominable
               desolation
               .
            
             Thus
             farre
             Andradius
             :
             clearely
             forsaking
             herein
             his
             fellow-defenders
             of
             the
             Tridentine
             faith
             ,
             who
             by
             the
             one
             text
             of
             
               loosing
               the
               sorrowes
               of
               death
            
             ,
             would
             faine
             prove
             Christs
             descending
             to
             free
             the
             soules
             that
             were
             tormented
             in
             Purgatory
             ;
             and
             by
             the
             other
             of
             
               not
               leaving
               his
               soule
               in
               Hell
               ,
            
             his
             descending
             into
             Limbus
             to
             deliver
             the
             soules
             of
             the
             fathers
             that
             were
             at
             rest
             in
             Abrahams
             bosome
             .
          
           
             The
             former
             of
             these
             texts
             ,
             Act.
             2.24
             .
             is
             thus
             expounded
             by
             Ribera
             the
             Iesuite
             .
             d
             
               God
               raysed
               him
               up
               loosing
               and
               making
               voyde
               the
               sorrowes
               of
               death
               ,
               that
               is
               to
               say
               ,
               that
               which
               death
               by
               so
               many
               sorrowes
               had
               effected
               ;
               namely
               that
               the
               soule
               should
               bee
               separated
               from
               the
               bodie
               .
            
             His
             fellow
             Sà
             interpreteth
             
               the
               loosing
               of
               the
               sorrowes
               of
               death
               
               to
               be
               the
               e
               
                 delivering
                 of
                 him
                 from
                 the
                 troubles
                 of
                 death
                 :
                 although
                 sorrow
              
               (
               saith
               hee
               )
               
                 may
                 be
                 the
                 epithet
                 of
                 death
                 .
              
               because
               it
               useth
               to
               bee
               joyned
               with
               death
               .
            
             The
             Apostles
             speech
             hath
             manifest
             reference
             to
             the
             wordes
             of
             David
             ,
             2.
             
             Sam.
             22.5
             ,
             6.
             and
             Psalm
             .
             18.
             (
             al.
             17.
             )
             4
             ,
             5.
             where
             in
             the
             former
             verse
             mention
             is
             made
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               sorrowes
               of
               death
            
             ,
             in
             the
             latter
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             by
             the
             Septuagint
             is
             in
             the
             place
             of
             the
             Psalmes
             translated
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               sorrowes
               of
               Hell
            
             ,
             in
             2.
             
             Sam
             22.6
             .
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               sorrowes
               of
               Death
            
             ;
             according
             to
             the
             explication
             following
             in
             the
             end
             of
             the
             selfe
             same
             verse
             .
             The
             sorrowes
             of
             Hell
             compassed
             me
             about
             ;
             the
             snares
             of
             Death
             prevented
             me
             .
             and
             in
             Psalm
             .
             116.3
             .
             The
             sorrowes
             of
             Death
             compassed
             me
             ,
             &
             the
             paines
             of
             Hell
             found
             me
             ,
             or
             ,
             gate
             hold
             upon
             me
             .
             where
             Lyranus
             hath
             this
             note
             .
             g
             
               In
               the
               Hebrew
               for
               Hell
               is
               put
               Sheol
               :
               which
               doth
               not
               signifie
               onely
               Hell
               ,
               but
               signifieth
               also
               the
               pit
               ,
               or
               the
               grave
               ;
               and
               so
               it
               is
               taken
               heere
               ,
               by
               reason
               it
               followeth
               upon
               Death
               .
            
             The
             like
             explicatorie
             repetition
             is
             h
             noted
             also
             by
             the
             interpreters
             to
             have
             beene
             used
             by
             the
             Prophet
             ,
             in
             that
             other
             text
             alledged
             out
             of
             Psalm
             .
             16.10
             .
             as
             in
             Psalm
             .
             30.
             (
             al.
             29.
             )
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Thou
               hast
               brought
               up
               my
               soule
               from
               Hell
               ;
               thou
               hast
               kept
               me
               safe
            
             (
             or
             
               alive
               )
               from
               those
               that
               goe
               downe
               to
               the
               pit
               .
            
             and
             Iob.
             33.22
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               His
               soule
               drew
               neere
               unto
               death
               ,
               and
               his
               life
               unto
               Hell.
            
             whence
             that
             in
             the
             prayer
             of
             Iesus
             the
             sonne
             of
             Sirach
             is
             taken
             ,
             Ecclesiastic
             51.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               My
               soule
               drew
               neere
               unto
               death
               ,
               &
               my
               life
               was
               neere
               to
               Hell
               beneath
               .
            
             And
             therefore
             for
             Hell
             doth
             Pagnin
             in
             his
             translation
             of
             the
             sixteenth
             Psalme
             put
             the
             Grave
             (
             being
             therein
             also
             followed
             in
             the
             Interlineary
             
             Bible
             i
             approved
             by
             the
             Censure
             of
             the
             Universitie
             of
             Lovaine
             )
             &
             in
             the
             notes
             upon
             the
             same
             ,
             that
             goe
             under
             the
             name
             of
             Vatablus
             ,
             the
             word
             Soule
             is
             (
             by
             comparing
             of
             this
             with
             Levitic
             .
             21.1
             .
             )
             expounded
             to
             be
             the
             Bodie
             .
             So
             doth
             
               Arias
               Montanus
            
             directly
             interpret
             this
             text
             of
             the
             Psalme
             :
             k
             
               Thou
               shalt
               not
               leave
               my
               soule
               in
               the
               grave
               ,
               that
               is
               to
               say
               ,
               my
               body
               .
            
             and
             
               Isidorus
               Clarius
            
             in
             his
             annotations
             upon
             the
             second
             of
             the
             Acts
             ,
             saith
             that
             ,
             [
             
               My
               soule
               in
               hell
            
             ,
             ]
             in
             that
             place
             is
             according
             to
             the
             maner
             of
             speech
             used
             by
             the
             Hebrewes
             ,
             put
             for
             [
             l
             
               My
               bodie
               in
               the
               grave
               or
               tombe
               .
            
             ]
             least
             any
             man
             should
             thinke
             that
             Master
             Beza
             was
             the
             first
             deviser
             or
             principall
             author
             of
             this
             interpretation
             .
          
           
             Yet
             him
             alone
             doth
             Cardinall
             Bellarmine
             single
             out
             here
             ,
             to
             try
             his
             manhood
             upon
             :
             but
             doth
             so
             miserably
             acquite
             himselfe
             in
             the
             encounter
             ,
             that
             it
             may
             well
             bee
             doubted
             whether
             he
             laboured
             therein
             more
             to
             crosse
             Beza
             ,
             then
             to
             strive
             with
             himselfe
             in
             the
             wilfull
             suppressing
             of
             the
             light
             of
             his
             owne
             knowledge
             .
             For
             whereas
             Beza
             in
             his
             notes
             upon
             Act.
             2.27
             .
             had
             shewed
             out
             of
             the
             1.
             and
             11.
             verses
             of
             the
             21.
             
             Chapter
             of
             Leviticus
             ,
             and
             other
             places
             of
             Scripture
             ,
             that
             the
             Hebrew
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             wee
             translate
             Soule
             ,
             is
             put
             for
             a
             dead
             bodie
             :
             the
             Cardinall
             ,
             to
             rid
             himselfe
             handsomely
             of
             this
             which
             pinched
             him
             very
             shrewdly
             ,
             telleth
             us
             in
             sober
             sadnesse
             ,
             m
             
               that
               there
               is
               a
               very
               great
               difference
               betwixt
            
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             the
             Greeke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             saith
             he
             )
             
               is
               a
               most
               generall
               word
               ,
               and
               signifieth
               without
               any
               trope
               as
               well
               the
               soule
               as
               the
               living
               creature
               it selfe
               ,
               yea
               and
               the
               body
               it selfe
               also
               ;
               as
               by
               very
               many
               places
               of
               Scripture
               it
               doth
               appeare
               .
            
             
             And
             therefore
             in
             Leviticus
             ,
             where
             that
             name
             is
             given
             unto
             dead
             bodies
             ,
             
               one
               part
               is
               not
               put
               for
               another
               ,
               to
               wit
               ,
               the
               soule
               for
               the
               body
               ;
               but
               a
               word
               ,
               which
               doth
               usually
               signifie
               the
               bodie
               it selfe
               :
               or
               the
               whole
               at
               leastwise
               is
               put
               for
               the
               part
               ,
               namely
               the
               living
               creature
               for
               the
               body
               thereof
               .
               But
               in
               the
               second
               of
               the
               Acts
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               put
               ,
               which
               signifieth
               the
               soule
               alone
               .
            
             Now
             did
             not
             the
             Cardinall
             know
             (
             thinke
             you
             )
             in
             his
             own
             conscience
             ,
             that
             as
             in
             the
             second
             of
             the
             Acts
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             put
             ,
             where
             the
             originall
             text
             of
             the
             Psalme
             there
             alledged
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             so
             on
             the
             other
             side
             ,
             in
             those
             places
             of
             Leviticus
             (
             which
             he
             would
             faine
             make
             to
             be
             so
             different
             from
             this
             )
             where
             the
             originall
             text
             readeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             there
             the
             Greeke
             also
             putteth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ?
             Doe
             we
             not
             there
             reade
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Levit.
             21.1
             .
             and
             in
             the
             11.
             verse
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               He
               shall
               not
               goe
               in
               to
               any
               dead
               soule
               ,
            
             that
             is
             ,
             to
             anie
             dead
             bodie
             ?
             The
             Cardinall
             himselfe
             bringeth
             in
             Num.
             23.10
             .
             &
             31.35
             .
             &
             Gen.
             37.21
             .
             and
             Num.
             19.13
             .
             to
             prove
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             signifie
             eyther
             the
             whole
             man
             ,
             or
             his
             verie
             bodie
             :
             and
             must
             not
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             the
             Greek
             Bible
             useth
             in
             all
             those
             places
             ,
             of
             necessitie
             also
             be
             expounded
             after
             the
             same
             maner
             ?
             Take
             ,
             for
             example
             ,
             that
             last
             place
             ,
             (
             which
             is
             most
             pertinent
             to
             the
             purpose
             )
             Numb
             .
             19.13
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             the
             vulgar
             Latin
             rendreth
             ,
             
               Omnis
               qui
               tetigerit
               humanae
               animae
               morticinum
               :
            
             and
             compare
             it
             with
             the
             11.
             verse
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Hee
               that
               toucheth
               any
               soule
               of
               a
               dead
               man
            
             (
             that
             is
             ,
             as
             the
             vulgar
             Latin
             rightly
             expoundeth
             the
             meaning
             of
             it
             ,
             
               Qui
               tetigerit
               cadaver
               hominis
               ,
               He
               that
               toucheth
               the
               dead
               body
               of
               any
               man
               )
               shall
               be
               uncleane
               seven
               dayes
               .
            
             and
             wee
             shall
             need
             no
             other
             proofe
             ,
             that
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             being
             put
             for
             the
             Hebrew
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             may
             signifie
             the
             
               dead
               body
            
             of
             a
             man
             :
             even
             as
             the
             Latin
             Anima
             also
             doth
             ,
             in
             that
             place
             of
             the
             heathen
             Poët
             ,
             —
             n
             
               animamque
               sepulchro
               Condimus
               .
               We
               buried
               his
               soule
               in
               the
               grave
               .
            
             The
             argument
             therefore
             drawne
             from
             the
             nature
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doth
             no
             way
             hinder
             ,
             that
             in
             Act
             2.27
             .
             
               Thou
               wilt
               not
               leave
               my
               soule
               ,
            
             should
             be
             interpreted
             ,
             eyther
             
               Thou
               wilt
               not
               leave
               me
            
             (
             as
             in
             the
             31.
             verse
             following
             ,
             where
             the
             Greek
             text
             saith
             that
             
               his
               soule
               was
               not
               left
            
             ,
             the
             old
             Latin
             hath
             ,
             
               He
               was
               not
               left
            
             )
             or
             ,
             
               Thou
               wilt
               not
               leave
               my
               body
               .
            
             as
             the
             Interpreters
             ,
             writing
             upon
             that
             place
             ,
             Genes
             .
             46.26
             .
             
               All
               the
               soules
               that
               came
               with
               Iacob
               into
               Egypt
               which
               came
               out
               of
               his
               loynes
               ,
            
             do
             generally
             expound
             it
             ,
             eyther
             by
             a
             Synecdoche
             ,
             whereby
             the
             one
             part
             of
             the
             man
             is
             put
             for
             the
             whole
             person
             (
             as
             we
             may
             see
             in
             the
             commentaries
             upon
             Genesis
             attributed
             to
             
               Eucherius
               ,
               lib.
            
             3.
             cap.
             31.
             
             Alcuinus
             in
             Genes
             .
             interrog
             .
             269.
             
             
               Anselmus
               Laudunensis
            
             in
             the
             interlineary
             Glosse
             ,
             Lyranus
             and
             others
             )
             or
             by
             a
             Metonymie
             ,
             whereby
             that
             which
             is
             contayned
             is
             put
             for
             that
             which
             doth
             containe
             it
             ;
             for
             illustration
             whereof
             ,
             S.
             Augustine
             very
             aptly
             bringeth
             in
             this
             example
             .
             o
             
               As
               we
               give
               the
               name
               of
               a
               Church
               unto
               the
               materiall
               building
               ,
               wherein
               the
               people
               are
               contayned
               ,
               unto
               whom
               the
               name
               of
               the
               Church
               doth
               properly
               appertaine
               ;
               by
               the
               name
               of
               the
               Church
               ,
               that
               is
               ,
               of
               of
               the
               people
               vvhich
               are
               contained
               ,
               signifying
               the
               place
               which
               doth
               contayne
               them
               :
               so
               because
               the
               soules
               are
               contayned
               in
               the
               bodies
               ,
               by
               the
               soules
               here
               named
               the
               bodies
               of
               the
               sonnes
            
             (
             of
             
               Iacob
               )
               may
               be
               understood
               .
               For
               so
               may
               that
               also
               be
               taken
               ,
               where
               the
               Law
               saith
               that
               he
               is
               defiled
               ,
               who
               shall
               goe
               in
               to
               a
               dead
               soule
            
             (
             Levit.
             21.11
             .
             )
             
               that
               is
               ,
               to
               the
               
               carkase
               of
               a
               dead
               man
               ;
               that
               by
               the
               name
               of
               a
               dead
               soule
               ,
               the
               dead
               body
               may
               be
               understood
               which
               did
               containe
               the
               soule
               :
               even
               as
               vvhen
               the
               people
               are
               absent
               ,
               vvhich
               be
               the
               Church
               ,
               yet
               the
               place
               neverthelesse
               is
               still
               tearmed
               the
               Church
               .
            
          
           
             Yea
             but
             p
             
               the
               word
               Hades
            
             (
             saith
             
               Bellarmine
               )
               as
               vvee
               have
               shewed
               ,
               doth
               alwayes
               signifie
               Hell
               ,
               and
               never
               the
               Grave
               .
               But
               the
               bo●y
               of
               Christ
               was
               not
               in
               Hell
               :
               therefore
               his
               soule
               was
               there
               .
            
             If
             he
             had
             said
             ,
             that
             the
             word
             Hades
             did
             either
             
               rarely
               or
               never
            
             signifie
             the
             Grave
             ,
             although
             he
             had
             not
             therein
             spoken
             truely
             ,
             yet
             it
             might
             have
             argued
             a
             little
             more
             modestie
             in
             him
             ,
             and
             that
             he
             had
             taken
             some
             care
             also
             ,
             that
             his
             latter
             conceits
             should
             hold
             some
             better
             correspondencie
             with
             his
             former
             .
             For
             he
             m●ght
             have
             remembred
             ,
             how
             in
             the
             place
             unto
             which
             hee
             doth
             referre
             us
             ,
             he
             had
             said
             ,
             that
             q
             the
             LXXII
             .
             Seniors
             did
             
               every
               where
            
             in
             their
             translation
             put
             Hades
             in
             stead
             of
             Sheol
             :
             which
             (
             as
             he
             the●e
             hath
             told
             us
             )
             
               is
               ordinarily
               taken
               for
               the
               place
               of
               soules
               under
               the
               earth
               ,
               and
               eyther
               rarely
               or
               never
               for
               the
               grave
               .
            
             But
             wee
             have
             shewed
             not
             only
             out
             of
             those
             Dictionaries
             ,
             unto
             which
             the
             r
             Cardinall
             doth
             referre
             us
             (
             having
             forgotten
             first
             to
             looke
             into
             them
             himselfe
             )
             but
             by
             allegation
             of
             diverse
             particular
             instances
             likewise
             (
             unto
             none
             of
             which
             he
             hath
             made
             any
             answere
             )
             that
             Hades
             in
             the
             translation
             of
             t●e
             LXXII
             .
             Seniors
             is
             not
             rarely
             ,
             but
             verie
             usu●lly
             taken
             for
             the
             place
             of
             dead
             bodies
             .
             So
             for
             the
             use
             of
             the
             word
             Infernus
             in
             the
             Latin
             translation
             ;
             Lyranus
             noteth
             ,
             that
             it
             is
             s
             
               taken
               in
               the
               Scripture
            
             ,
             not
             for
             the
             place
             of
             the
             damned
             only
             ,
             but
             also
             
               for
               the
               pit
               wherein
               dead
               ●ens
               carkases
               were
               layd
               .
            
             And
             among
             the
             Iesuites
             ,
             
               Gaspar
               Sanctius
            
             yeeldeth
             for
             the
             generall
             ,
             that
             t
             Infernus
             or
             Hell
             
               is
               frequently
               
               in
               the
               Scripture
               taken
               for
               buriall
               :
            
             and
             in
             particular
             ,
             
               Emmanuel
               Sà
            
             confesseth
             it
             to
             be
             so
             taken
             ,
             in
             Gen.
             42.38
             .
             1.
             
             Sam.
             2.6
             .
             Iob.
             7.9
             .
             and
             21.13
             .
             Psalm
             .
             29.4
             .
             and
             87.4
             .
             and
             93.17
             .
             and
             113.17
             .
             and
             114.3
             .
             and
             140.7
             .
             (
             according
             to
             the
             Greek
             division
             )
             Prov.
             1.12
             .
             and
             23.14
             .
             Ecclesiast
             .
             9.10
             .
             Cantic
             .
             8.6
             .
             Ecclesiastic
             .
             51.7
             .
             Esai
             .
             28.15
             .
             and
             38.10
             .
             Baruch
             .
             2.17
             .
             Dan.
             3.88
             .
             (
             in
             the
             Hymne
             of
             the
             three
             children
             )
             and
             2.
             
             Maccab.
             6.23
             .
             in
             all
             which
             places
             ,
             Hádes
             being
             used
             in
             the
             Greek
             ,
             and
             Inferi
             or
             Infernus
             in
             the
             Latin
             ,
             it
             is
             acknowledged
             by
             the
             u
             Iesuite
             ,
             that
             the
             Grave
             is
             meant
             :
             which
             by
             x
             Bede
             also
             is
             termed
             
               Infernus
               exterior
            
             ,
             the
             
               exterior
               Hell.
            
             So
             Alcuinus
             ,
             moving
             the
             question
             ,
             how
             that
             speech
             of
             Iacob
             should
             be
             understood
             ,
             Genes
             .
             37.35
             .
             
               I
               will
               goe
               downe
               to
               my
               sonne
               mourning
               into
               Hell.
            
             maketh
             answer
             :
             that
             y
             
               these
               be
               the
               words
               of
               a
               troubled
               and
               grieving
               man
               ,
               amplifying
               his
               evills
               even
               from
               hence
               .
               Or
               else
            
             (
             saith
             hee
             )
             
               by
               the
               name
               of
               Hell
               he
               signified
               the
               Grave
               :
               as
               if
               he
               should
               have
               said
               .
               I
               remaine
               in
               sorrow
               ,
               untill
               the
               earth
               doe
               receive
               me
               ,
               as
               the
               grave
               hath
               done
               him
               .
            
          
           
             So
             Primasius
             ,
             expounding
             the
             place
             ,
             Hebr.
             13.20
             .
             z
             
               God
               the
               father
            
             (
             saith
             hee
             )
             
               brought
               his
               sonne
               from
               the
               dead
               ,
               that
               is
               to
               say
               ,
               from
               Hell
               ;
               or
               from
               the
               Grave
               :
               according
               to
               that
               which
               the
               Psalmiste
               had
               foretolde
               ;
               Thou
               wilt
               not
               suffer
               thine
               holy
               one
               to
               see
               corruption
               .
            
             And
             
               Maximus
               Taurinensis
            
             saith
             ,
             that
             a
             
               Mary
               Magdalene
               received
               a
               reproofe
               ,
               because
               after
               the
               resurrection
               she
               sought
               our
               Lord
               in
               the
               grave
               ,
               and
               not
               remembring
               his
               words
               ,
               whereby
               hee
               had
               said
               that
               the
               third
               day
               he
               would
               returne
               from
               hell
               ,
               shee
               thought
               him
               still
               to
               be
               detayned
               by
               the
               lawes
               of
               hell
               .
            
             And
             
             therefore
             (
             saith
             he
             )
             while
             b
             
               shee
               did
               seeke
               the
               Lord
               in
               the
               grave
               among
               the
               rest
               of
               the
               dead
               ,
               shee
               is
               reprehended
               ,
               and
               it
               is
               said
               umto
               her
               :
               Why
               seekest
               thou
               him
               that
               liveth
               ,
               among
               the
               dead
               ?
               that
               is
               to
               say
               ,
               Why
               seekest
               thou
               him
               among
               them
               that
               are
               in
               the
               infernall
               parts
               ,
               who
               is
               now
               knowne
               to
               have
               returned
               unto
               the
               supernall
               ?
            
             c
             
               For
               he
               that
               seeketh
               for
               him
               eyther
               in
               the
               infernall
               places
               ,
               or
               in
               the
               graves
               ,
               to
               him
               it
               is
               sayd
               ;
               Why
               seekest
               thou
               him
               that
               liveth
               among
               the
               dead
               ?
            
             and
             to
             the
             same
             purpose
             he
             applieth
             those
             other
             wordes
             of
             our
             Saviour
             unto
             
               Mary
               ;
               Touch
               me
               not
               ,
               for
               I
               am
               not
               yet
               ascended
               unto
               my
               Father
            
             as
             if
             hee
             had
             sayd
             .
             d
             
               Why
               dost
               thou
               desire
               to
               touch
               me
               ,
               who
               while
               thou
               seekest
               me
               among
               the
               graves
               ,
               dost
               not
               as
               yet
               beleeve
               that
               I
               am
               ascended
               to
               my
               Father
               :
               who
               while
               thou
               searchest
               for
               me
               among
               the
               infernalls
               ,
               dost
               distrust
               that
               I
               am
               returned
               to
               the
               celestials
               ;
               while
               thou
               seekest
               me
               among
               the
               dead
               ,
               dost
               not
               hope
               that
               I
               doe
               live
               with
               my
               father
               ?
            
             Where
             his
             Inferi
             and
             Inferna
             ,
             doe
             plainely
             import
             no
             more
             but
             tumulos
             and
             sepulchra
             .
          
           
             Heereupon
             Ruffinus
             in
             his
             exposition
             of
             the
             Creed
             ,
             having
             given
             notice
             ,
             e
             
               that
               in
               the
               Symbol
               of
               the
               Church
               of
               Rome
               there
               is
               not
               added
               ,
               He
               descended
               into
               hell
               ,
               nor
               in
               the
               Churches
               of
               the
               East
               neyther
            
             ;
             adjoyneth
             presently
             :
             
               Yet
               the
               force
            
             or
             meaning
             
               of
               the
               word
               seemeth
               to
               bee
               the
               same
               ,
               in
               that
               he
               is
               sayd
               to
               have
               bene
               buried
               .
            
             For
             the
             tearmes
             of
             buriall
             and
             
               descending
               into
               hell
            
             in
             the
             Scripture
             phrase
             tend
             much
             to
             the
             expressing
             of
             the
             selfe
             same
             thing
             :
             but
             that
             the
             bare
             naming
             of
             the
             one
             doth
             lead
             us
             only
             to
             the
             consideration
             of
             the
             
               honor
               of
               buriall
            
             ,
             the
             addition
             of
             the
             other
             intimateth
             unto
             us
             that
             
             which
             is
             more
             dishonourable
             in
             it
             .
             Thus
             under
             the
             buriall
             of
             our
             Saviour
             may
             be
             comprehended
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             his
             funeration
             and
             his
             interring
             :
             which
             are
             both
             of
             them
             set
             down
             in
             the
             end
             of
             the
             19.
             chapter
             of
             the
             Gospell
             according
             to
             S.
             Iohn
             .
             the
             latter
             in
             the
             two
             last
             verses
             ,
             where
             Ioseph
             and
             Nicodemus
             are
             said
             to
             have
             
               laid
               him
               in
               a
               new
               Sepulchre
               ,
               vvherein
               was
               never
               man
               yet
               laid
               :
            
             the
             former
             in
             the
             two
             verses
             going
             before
             ,
             where
             it
             is
             recorded
             that
             they
             
               wound
               his
               body
               in
               linnen
               clothes
               ,
               with
               spices
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               it
               is
               the
               maner
               of
               the
               Iews
               to
               bury
               .
            
             for
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             funeratiō
             belongeth
             the
             imbalming
             of
             the
             dead
             body
             ,
             &
             all
             other
             offices
             that
             are
             performed
             unto
             it
             while
             it
             remaines
             above
             ground
             .
             So
             Gen.
             50.2
             .
             where
             the
             Physiciās
             are
             said
             to
             have
             
               imbalmed
               Israel
            
             ;
             the
             Greek
             translators
             render
             it
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             and
             when
             Mary
             poured
             the
             pretious
             ointment
             upon
             our
             Saviour
             ;
             himselfe
             interpreteth
             this
             to
             have
             beene
             done
             for
             his
             f
             funeration
             or
             buriall
             .
             g
             
               For
               it
               was
               a
               custome
               in
               times
               past
            
             (
             saith
             Eusebius
             ,
             commonly
             called
             
               Emissenus
               )
               that
               the
               bodies
               of
               noble
               men
               being
               to
               be
               buried
               ,
               should
               first
               be
               annointed
               with
               pretious
               ointments
               ,
               and
               buried
               with
               spices
               .
            
             And
             h
             
               who
               knoweth
               not
            
             (
             saith
             
               Stapleton
               )
               that
               a
               sepulchre
               is
               an
               honour
               to
               the
               dead
               ,
               and
               not
               a
               disgrace
               ?
            
             But
             the
             mention
             of
             Sheol
             (
             which
             hath
             speciall
             relation
             ,
             as
             hath
             beene
             shewed
             ,
             to
             the
             disposing
             of
             the
             dead
             body
             unto
             corruption
             )
             and
             so
             of
             
               Hades
               ,
               Infernus
            
             ,
             or
             Hell
             ,
             answering
             thereunto
             ,
             carrieth
             us
             further
             to
             the
             consideration
             of
             that
             which
             the
             Apostle
             calleth
             the
             sowing
             of
             the
             body
             in
             corruption
             and
             dishonour
             .
             (
             1.
             
             Corinth
             .
             15.42
             ,
             43.
             )
             For
             which
             ,
             that
             place
             in
             S.
             Augustine
             
             is
             worth
             the
             consideration
             .
             i
             
               Did
               not
               the
               Hells
            
             (
             or
             ,
             the
             Grave
             )
             
               give
               testimony
               unto
               Christ
               ,
               when
               loosing
               their
               power
               ,
               they
               reserved
               Lazarus
               (
               whom
               they
               had
               received
               to
               dissolve
               )
               for
               foure
               dayes
               together
               ;
               that
               they
               might
               restore
               him
               safe
               againe
               ,
               when
               they
               did
               heare
               the
               voyce
               of
               their
               Lord
               commanding
               it
               ?
            
             where
             you
             may
             observe
             an
             H●ll
             appointed
             for
             the
             dissolution
             of
             dead
             mens
             bodies
             :
             the
             descending
             into
             which
             (
             according
             to
             Ruffinus
             his
             note
             )
             differeth
             little
             or
             nothing
             from
             the
             descending
             into
             the
             Grave
             .
          
           
             In
             the
             thirteenth
             of
             the
             Acts
             S.
             Paul
             preacheth
             unto
             the
             Iewes
             ,
             that
             God
             raysed
             up
             his
             Sonne
             from
             the
             dead
             ,
             k
             
               not
               to
               returne
               now
               any
               more
               unto
               corruption
               :
            
             and
             yet
             presently
             addeth
             ,
             that
             therein
             was
             verified
             that
             prophecie
             in
             the
             Psalme
             ;
             l
             
               Thou
               wilt
               not
               suffer
               thy
               Holy
               one
               to
               see
               corruption
               .
            
             implying
             thereby
             ,
             that
             he
             descended
             in
             some
             sort
             for
             a
             time
             into
             corruption
             ,
             although
             in
             that
             time
             he
             did
             not
             suffer
             corruption
             .
             And
             m
             
               doe
               not
               wonder
            
             (
             saith
             S.
             
               Ambrose
               )
               how
               he
               should
               descend
               into
               corruption
               ,
               whose
               flesh
               did
               not
               see
               corruption
               .
               He
               did
               descend
               indeed
               into
               the
               place
               of
               corruption
               ,
               who
               pierced
               the
               Hells
               ;
               but
               being
               uncorrupted
               he
               shut
               out
               corruption
               .
            
             For
             as
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             the
             Prophet
             useth
             in
             the
             Psalm
             ,
             doth
             signifie
             as
             well
             the
             pit
             or
             place
             of
             corruption
             ,
             as
             the
             corruption
             it selfe
             :
             so
             also
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whereby
             S.
             Luke
             doth
             expresse
             the
             same
             ,
             is
             used
             by
             the
             Greek
             Interpreters
             of
             the
             old
             Testament
             to
             signifie
             not
             the
             corruption
             it selfe
             alone
             ,
             but
             the
             verie
             place
             of
             it
             likewise
             .
             as
             where
             we
             read
             in
             Psalm
             .
             7.15
             .
             
               He
               is
               fallen
               into
               the
               pit
               which
               he
               made
               .
            
             and
             ,
             Psalm
             .
             9.16
             .
             
               The
               heathen
               are
               sunke
               downe
               in
               the
               pit
               that
               they
               made
               .
            
             and
             ,
             Proverb
             .
             26.27
             .
             
               Who
               so
               diggeth
               a
               pit
               ,
               shall
               fall
               therein
               .
               Aquila
            
             in
             the
             
             first
             place
             ,
             the
             Septuagint
             in
             the
             second
             ,
             Aquila
             and
             Symmachus
             in
             the
             third
             ,
             retaine
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             So
             that
             our
             Saviour
             ,
             descending
             into
             
               Sheol
               ,
               Hades
            
             or
             Hell
             ,
             may
             thus
             be
             understood
             to
             have
             
               descended
               into
               corruption
            
             ,
             that
             is
             to
             say
             ,
             into
             the
             pit
             or
             
               place
               of
               corruption
            
             ,
             (
             as
             S.
             Ambrose
             interpreteth
             it
             )
             although
             hee
             were
             free
             in
             the
             meane
             time
             from
             the
             
               passion
               of
               corruption
            
             .
             And
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Hell
             and
             Corruption
             ,
             have
             reference
             to
             the
             selfe
             same
             thing
             :
             therfore
             doth
             the
             Arabick
             interpreter
             ,
             *
             translated
             by
             Iunius
             ,
             in
             Act.
             2.31
             .
             (
             or
             ,
             as
             the
             Arabian
             divideth
             the
             book
             ,
             Act.
             4.10
             .
             )
             confound
             them
             together
             ,
             and
             retaine
             the
             same
             word
             in
             both
             the
             parts
             of
             the
             sentence
             ,
             after
             this
             maner
             .
             
               Hee
               was
               not
               left
               in
               perdition
               ,
               neyther
               did
               his
               flesh
               see
               perdition
               .
            
             even
             as
             in
             the
             29.
             
             Psalme
             (
             or
             the
             30.
             according
             to
             the
             division
             of
             the
             Hebrewes
             )
             the
             Arabick
             readeth
             ,
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             al-gehim
             ,
             or
             Hell
             ,
             where
             the
             Greek
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             the
             Chaldee
             paraphrase
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               the
               house
               of
               the
               grave
            
             .
          
           
             Athanasius
             in
             his
             booke
             of
             the
             Incarnation
             of
             the
             Word
             ,
             written
             against
             the
             Gentiles
             ,
             observeth
             that
             when
             God
             threatned
             our
             first
             parents
             ,
             that
             whatsoever
             day
             they
             did
             eate
             of
             the
             forbidden
             fruite
             they
             should
             
               die
               the
               death
            
             ;
             by
             o
             
               dying
               the
               death
            
             hee
             signified
             ,
             
               that
               they
               should
               not
               onely
               die
               ,
               but
               also
               remaine
               in
               the
               corruption
               of
               death
            
             :
             &
             that
             our
             Saviour
             comming
             to
             p
             free
             us
             from
             this
             corruption
             ,
             
               kept
               his
               owne
               body
               uncorrupted
               ,
               as
               a
               pledge
               and
               an
               evidence
               of
               the
               future
               resurrection
               of
               us
               all
               .
            
             which
             hath
             wrought
             such
             a
             contempt
             of
             death
             in
             his
             disciples
             ,
             that
             (
             as
             he
             addeth
             afterwards
             )
             wee
             may
             q
             
               see
               
               men
               which
               are
               by
               nature
               weake
               ,
               leaping
               or
               dauncing
               unto
               death
               ,
               being
               not
               agaste
               at
               the
               corruption
               thereof
               ,
               nor
               fearing
               the
               descents
               into
               Hell.
            
             So
             the
             Grecians
             sing
             in
             their
             Liturgy
             at
             this
             day
             :
             r
             
               The
               corruption-working
               pallace
               of
               Hell
               was
               dissolved
               ,
               when
               thou
               didst
               arise
               out
               of
               the
               Grave
               ,
               O
               Lord
            
             ▪
             and
             againe
             .
             s
             
               The
               stone
               is
               rouled
               away
               ,
               the
               grave
               is
               emptied
               .
               Behold
               corruption
               is
               troaden
               under
               by
               life
               .
               That
               which
               was
               mortall
               is
               saved
               by
               the
               flesh
               of
               God.
               Hell
               mourneth
               .
            
             For
             God
             (
             saith
             t
             
               Origen
               )
               will
               neyther
               leave
               our
               soules
               in
               hell
               ,
               nor
               suffer
               us
               to
               remaine
               for
               ever
               in
               corruption
               :
               but
               he
               that
               recalled
               him
               after
               the
               third
               day
               from
               hell
               ,
               will
               recall
               us
               also
               in
               fit
               time
               ;
               and
               he
               who
               granted
               unto
               him
               ,
               that
               his
               flesh
               should
               not
               see
               corruption
               ,
               will
               grant
               also
               unto
               us
               ,
               that
               our
               flesh
               shall
               not
               see
               corruption
               ,
               but
               that
               in
               fit
               time
               it
               shall
               bee
               freed
               from
               corruption
               .
            
             Neyther
             is
             it
             any
             whit
             strange
             unto
             them
             that
             are
             conversant
             in
             the
             writings
             of
             the
             ancient
             Doctors
             ,
             to
             heare
             that
             our
             Saviour
             by
             his
             buriall
             descended
             into
             Hell
             ,
             spoyled
             Hell
             ,
             and
             brought
             away
             both
             his
             owne
             body
             and
             the
             bodies
             of
             the
             Saints
             from
             Hell.
             Wee
             finde
             the
             question
             moved
             by
             
               Gregory
               Nyssen
            
             ,
             in
             his
             sermon
             upon
             the
             Resurrection
             of
             Christ
             ;
             u
             
               how
               our
               Lord
               did
               dispose
               himselfe
               at
               the
               same
               time
               three
               maner
               of
               wayes
               ?
               both
               in
               the
               heart
               of
               the
               earth
               ,
            
             (
             Matth.
             12.40
             .
             )
             
               and
               in
               Paradise
               with
               the
               thiefe
               ,
            
             (
             Luk.
             23.43
             .
             )
             
               and
               in
               the
               hands
               of
               his
               Father
               .
            
             (
             Luk.
             23.46
             .
             )
             x
             
               For
               neither
               will
               any
               man
               say
               ,
            
             (
             quoth
             he
             )
             
               that
               Paradise
               is
               in
               the
               places
               under
               the
               earth
               ,
               or
               the
               places
               under
               the
               earth
               in
               Paradise
               ,
               that
               at
               the
               same
               time
               he
               might
               be
               in
               
               both
               ;
               or
               that
               those
            
             (
             infernall
             )
             
               places
               are
               called
               the
               hand
               of
               the
               Father
               .
            
             Now
             for
             the
             last
             of
             these
             ,
             hee
             saith
             the
             case
             is
             y
             plaine
             ,
             that
             being
             in
             Paradise
             he
             must
             needs
             be
             in
             his
             
               Fathers
               hands
            
             also
             :
             but
             the
             greatest
             doubt
             hee
             maketh
             to
             be
             ,
             z
             
               how
               he
               should
            
             at
             the
             same
             time
             be
             both
             in
             
               Hades
               and
               in
               Paradise
            
             .
             for
             with
             him
             ,
             the
             
               heart
               of
               the
               earth
            
             ,
             the
             places
             
               under
               the
               earth
            
             ,
             and
             Hades
             or
             Hell
             ,
             are
             in
             this
             question
             one
             and
             the
             same
             thing
             .
             And
             his
             finall
             resolution
             is
             ,
             that
             in
             this
             Hell
             Christ
             remained
             with
             his
             dead
             body
             ,
             when
             with
             his
             soule
             hee
             brought
             the
             thiefe
             into
             the
             possession
             of
             Paradise
             .
             a
             
               For
               by
               his
               body
            
             (
             saith
             he
             )
             
               wherein
               he
               sustayned
               not
               the
               corruption
               that
               followeth
               upon
               death
               ,
               hee
               destroyed
               him
               that
               had
               the
               power
               of
               death
               :
               but
               by
               his
               soule
               he
               ledd
               the
               thiefe
               into
               the
               entrance
               of
               Paradise
               .
               And
               these
               two
               did
               worke
               at
               the
               selfe
               same
               time
               ,
               the
               Godhead
               accomplishing
               the
               good
               by
               them
               both
               :
               namely
               ,
               by
               the
               incorruption
               of
               the
               body
               ,
               the
               dissolution
               of
               death
               ,
               and
               by
               the
               placing
               of
               the
               soule
               in
               his
               proper
               seat
               ,
               the
               bringing
               backe
               of
               men
               unto
               Paradise
               againe
               .
            
          
           
             The
             like
             sentence
             doe
             wee
             meet
             withall
             in
             the
             same
             Fathers
             epistle
             unto
             
               Eustathia
               ,
               Ambrosia
            
             ,
             and
             Basilissa
             .
             b
             
               His
               body
               he
               caused
               by
               dispensation
               to
               be
               separated
               from
               his
               soule
               :
               but
               the
               indivisible
               deitie
               being
               once
               knit
               with
               that
               subject
               ,
               was
               neyther
               dis-joyned
               from
               the
               body
               ,
               nor
               the
               soule
               .
               but
               was
               with
               the
               soule
               in
               Paradise
               ,
               making
               way
               by
               the
               thiefe
               for
               an
               entrance
               unto
               mankinde
               thither
               ;
               and
               with
               the
               body
               in
               the
               heart
               of
               the
               earth
               ,
               destroying
               him
               that
               had
               the
               power
               of
               death
               .
            
             Wherewith
             wee
             may
             compare
             that
             place
             ,
             which
             we
             meet
             withall
             in
             the
             workes
             of
             S.
             
             Gregory
             Bishop
             of
             Neocaesarea
             :
             wherein
             our
             Saviour
             is
             brought
             in
             speaking
             after
             this
             maner
             .
             c
             
               I
               must
               descend
               into
               the
               very
               bottome
               of
               Hell
               ,
               for
               the
               dead
               that
               are
               detay-there
               .
               I
               must
               by
               the
               three
               dayes
               death
               of
               my
               flesh
               overthrow
               the
               power
               of
               long
               continuing
               death
               .
               I
               must
               light
               the
               lamp
               of
               my
            
             BODY
             
               unto
               them
               vvhich
               sit
               in
               darkenesse
               and
               in
               the
               shadow
               of
               death
               .
            
             and
             that
             of
             S.
             Chrysostom
             (
             who
             is
             accounted
             also
             to
             be
             the
             author
             of
             that
             other
             sermon
             attributed
             unto
             S.
             
               Gregory
               :
            
             )
             d
             
               How
               vvere
               the
               brasen
               gates
               broken
               ,
               and
               the
               iron
               barres
               burst
               ?
               By
               his
            
             BODY
             .
             
               For
               then
               appeared
               first
               a
               body
               immortall
               ,
               and
               dissolving
               the
               tyrannie
               of
               death
               it selfe
               :
               whereby
               was
               shewed
               ,
               that
               the
               force
               of
               death
               was
               taken
               away
               ,
               not
               that
               the
               sinnes
               of
               those
               who
               dyed
               before
               his
               comming
               were
               dissolved
               .
            
             and
             that
             which
             we
             reade
             in
             another
             place
             of
             his
             workes
             :
             e
             
               He
               spoyled
               Hell
               ,
               descending
               into
               Hell
               :
               hee
               made
               it
               bitter
               ,
               when
               it
               tasted
               of
               his
               flesh
               .
               Which
               Esay
               understanding
               before
               hand
               ,
               cryed
               out
               ,
               saying
               :
               Hell
               was
               made
               bitter
               ,
               meeting
               thee
               below
               .
            
             (
             so
             the
             Septuagint
             render
             the
             words
             ,
             Esai
             .
             14.19
             .
             )
             
               It
               was
               made
               bitter
               :
               for
               it
               was
               destroyed
               .
               It
               was
               made
               bitter
               :
               for
               it
               was
               mocked
               .
               It
               received
               a
            
             BODY
             ,
             
               and
               light
               upon
               God
               :
               it
               received
               Earth
               ,
               and
               met
               with
               Heaven
               :
               it
               received
               that
               vvhich
               it
               saw
               ,
               and
               fell
               from
               that
               which
               it
               did
               not
               see
               .
            
             Thus
             Caesarius
             expounding
             the
             parable
             ,
             Luk.
             13.21
             .
             wherein
             the
             kingdome
             of
             God
             is
             likened
             unto
             
               leaven
               ,
               vvhich
               a
               woman
               tooke
               ,
               and
               hid
               in
               
               three
               pecks
               of
               floure
               ,
               till
               all
               was
               leavened
               :
            
             saith
             that
             f
             
               the
               three
               pecks
               of
               floure
               are
               first
               the
               whole
               nature
               of
               mankind
               ,
               then
               death
               ,
               and
               lastly
               Hell
               ;
               wherein
               the
               divine
            
             BODY
             
               being
               hidden
               by
            
             BURIALL
             ,
             
               did
               leaven
               all
               unto
               resurrection
               and
               life
               .
            
             Whereupon
             he
             bringeth
             in
             our
             Saviour
             in
             another
             place
             speaking
             thus
             .
             g
             
               I
               will
               therefore
               be
               buried
               ,
               for
               their
               sakes
               that
               be
               in
               Hell
               :
               I
               will
               therefore
               as
               it
               were
               a
               stone
               strike
               the
               gates
               thereof
               ,
               bringing
               forth
               the
               prisoners
               in
               strength
               ,
               as
               my
               servant
               David
               hath
               said
               .
            
             So
             S.
             Basil
             asketh
             ,
             h
             
               How
               we
               do
               accomplish
               the
               descent
               into
               Hell
               ?
            
             and
             answereth
             ,
             that
             we
             doe
             it
             in
             
               imitating
               the
            
             BURIALL
             
               of
               Christ
               ,
               in
               Baptisme
               .
               For
               the
               bodies
               of
               those
               that
               be
               baptized
               ,
               are
               as
               it
               were
               buried
               in
               the
               water
               :
            
             saith
             he
             .
             S.
             Hilary
             maketh
             mention
             of
             Christs
             i
             
               flesh
               quickened
               out
               of
               Hell
               by
               himselfe
               .
            
             and
             Arator
             in
             like
             maner
             :
             
               
                 *
                 Infernum
                 Dominus
                 cùm
                 destructurus
                 adiret
                 ,
              
               
                 Detulit
                 inde
                 suam
                 spoliato
                 funere
                 carnem
                 .
              
            
             
               When
               the
               Lord
               went
               to
               Hell
               to
               destroy
               it
               ,
               He
               brought
               from
            
             THENCE
             
               his
               owne
               flesh
               ,
               sp●yling
               the
               grave
               .
            
          
           
             k
             
               Philo
               Carpathius
            
             addeth
             ,
             that
             
               in
               his
               grave
               he
               spoyled
               Hell.
            
             Whereupon
             the
             Emperour
             Leo
             in
             his
             oration
             upon
             the
             buriall
             of
             our
             Saviour
             ,
             wisheth
             us
             to
             l
             honour
             it
             ,
             by
             adorning
             our selves
             with
             vertues
             ,
             and
             not
             by
             putting
             him
             in
             the
             grave
             againe
             .
             
               For
               it
               behoved
            
             (
             saith
             he
             )
             
               that
               this
               should
               be
               once
               done
               ,
               to
               the
               end
               that
               Hell
               might
               be
               spoyled
               :
               and
               it
               was
               done
               .
            
             And
             the
             Grecians
             retaine
             the
             commemoration
             hereof
             in
             their
             Liturgies
             unto
             this
             day
             :
             as
             their
             
               Octoëchon
               Anastasimon
            
             and
             Pentecostarion
             
             do
             testifie
             ;
             wherein
             such
             hymnes
             and
             prayers
             as
             these
             are
             frequent
             .
             m
             
               Thou
               didst
               receive
               death
               in
               thy
               flesh
               ,
               working
               thereby
               immortalitie
               for
               us
               ,
               O
               Saviour
               :
               and
               didst
               dwell
               in
               the
               grave
               ,
               that
               thou
               mightest
               free
               us
               from
               Hell
               ,
               raysing
               us
               up
               together
               with
               thy selfe
               .
            
             n
             
               When
               thou
               vvast
               put
               in
               the
               tombe
               as
               a
               mortall
               man
               ,
               the
               keepers
               of
               Hell
               gates
               shooke
               for
               feare
               :
               for
               ,
               having
               overthrowne
               the
               strength
               of
               Death
               ,
               thou
               diddest
               exhibite
               incorruption
               to
               all
               the
               dead
               by
               thy
               Resurrection
               .
            
             o
             
               Although
               thou
               didst
               descend
               into
               the
               grave
               as
               a
               mortall
               man
               ,
               ô
               giver
               of
               life
               ,
               yet
               didst
               thou
               dissolve
               the
               strength
               of
               hell
               ,
               ô
               Christ
               ,
               raysing
               up
               the
               dead
               together
               with
               thy selfe
               ,
               whom
               it
               had
               also
               swallowed
               ;
               and
               didst
               exhibit
               the
               resurrection
               ,
               as
               God
               ,
               unto
               all
               that
               in
               faith
               and
               desire
               doe
               magnifie
               thee
               .
            
             p
             
               Thou
               who
               by
               thy
               three-dayes
               buriall
               didst
               spoyle
               Death
               ,
               and
               by
               thy
               life-bringing
               resurrectiō
               didst
               raise
               up
               corrupted
               man
               (
               ô
               Christ
               our
               God
               )
               as
               a
               lover
               of
               mankinde
               :
               to
               thee
               be
               glory
               .
            
             q
             
               Thou
               who
               by
               thy
               three-dayes
               buriall
               didst
               spoyle
               Hell
               ,
               and
               by
               thy
               resurrection
               didst
               save
               man
               ;
               have
               mercy
               upon
               me
               .
            
             r
             
               By
               thy
               three-dayes
               buriall
               the
               enemy
               was
               spoyled
               ,
               the
               dead
               loosed
               from
               the
               bands
               of
               Hell
               ,
               death
               deaded
               ,
               the
               palaces
               of
               hell
               voyded
               .
               Therefore
               in
               hymnes
               doe
               we
               honour
               and
               magnifie
               thee
               ,
               ô
               giver
               of
               life
               .
            
             s
             
               Thou
               wast
               put
               in
               the
               tombe
               ,
               being
               voluntarily
               made
               dead
               ;
               and
               didst
               emptie
               all
               the
               palaces
               of
               hell
               (
               ô
               immortall
               King
               )
               raysing
               up
               the
               dead
               with
               thy
               Resurrectiō
               .
            
             t
             
               Thou
               who
               spoyledst
               hell
               by
               thy
               buriall
               ,
               be
               mindfull
               of
               me
               .
            
          
           
             Hitherto
             also
             belongeth
             that
             of
             Prudentius
             ,
             in
             his
             Apotheosis
             :
             
               
               
                 —
                 tumuloque
                 inferna
                 refringens
              
               
                 Regna
                 ,
                 resurgentes
                 secum
                 jubet
                 ire
                 sepultos
                 .
              
               
                 Coelum
                 habitat
                 ,
                 terris
                 intervenit
                 ,
                 abdita
                 rumpit
              
               
                 Tartara
                 ,
                 vera
                 fides
                 ,
                 Deus
                 est
                 ,
                 qui
                 totus
                 ubique
                 est
                 .
              
            
             where
             ,
             in
             saying
             that
             our
             Saviour
             
               by
               his
               grave
               did
               break
               up
               the
               infernall
               kingdomes
               ,
            
             and
             
               commanded
               those
               that
               were
               buried
               to
               rise
               up
               with
               him
            
             ;
             he
             hath
             reference
             unto
             that
             part
             of
             the
             history
             of
             the
             Gospell
             ,
             wherein
             it
             is
             recorded
             ,
             that
             
               The
               graves
               were
               opened
               ,
               and
               many
               bodies
               of
               the
               Saints
               which
               slept
               arose
               ,
               and
               came
               out
               of
               the
               graves
               after
               his
               resurrection
               ,
               and
               went
               into
               the
               holy
               citie
               ,
               and
               appeared
               unto
               many
               .
            
             (
             Matth.
             27.52
             ,
             53.
             )
             upon
             which
             place
             S.
             Hilary
             writeth
             thus
             .
             u
             
               Inlightning
               the
               darkenesse
               of
               death
               ,
               and
               shining
               in
               the
               obscure
               places
               of
               Hell
               ;
               by
               the
               resurrection
               of
               the
               Saints
               that
               were
               seene
               at
               the
               present
               ,
               he
               tooke
               away
               the
               spoyles
               of
               death
               it selfe
               .
            
             To
             the
             same
             effect
             writeth
             S.
             Ambrose
             also
             .
             x
             
               Neither
               did
               his
               sepulchre
               want
               a
               miracle
               .
               For
               when
               he
               was
               anoynted
               by
               Ioseph
               ,
               and
               buried
               in
               his
               tombe
               ;
               by
               a
               new
               kinde
               of
               worke
               ,
               he
               that
               was
               dead
               himselfe
               did
               open
               the
               sepulchres
               of
               the
               dead
               .
               His
               body
               indeed
               did
               lye
               in
               the
               grave
               ;
               but
               he
               himselfe
               being
               free
               among
               the
               dead
               ,
               did
               give
               libertie
               unto
               them
               that
               were
               placed
               in
               Hell
               ,
               dissolving
               the
               law
               of
               death
               .
               For
               his
               flesh
               was
               in
               the
               tombe
               ,
               but
               his
               power
               did
               worke
               from
               heaven
               .
            
             which
             may
             be
             a
             sufficient
             commentary
             upon
             that
             sentence
             ,
             which
             we
             reade
             in
             the
             Exposition
             of
             the
             Creed
             attributed
             unto
             S.
             Chrysostom
             .
             y
             
               He
               descended
               into
               Hell
               ,
               that
               there
               also
               he
               might
               not
               want
               a
               miracle
               .
               For
               
               many
               bodies
               of
               the
               Saints
               arose
               with
               Christ.
            
             namely
             ,
             z
             HELL
             
               rendring
               up
               the
            
             BODIES
             
               of
               the
               Saints
               alive
               againe
            
             :
             as
             eyther
             the
             same
             ,
             or
             another
             author
             that
             goeth
             under
             the
             like
             name
             of
             Chrysostom
             ,
             doth
             elsewhere
             directly
             affirme
             .
             which
             is
             a
             further
             confirmation
             of
             that
             which
             we
             have
             heard
             delivered
             by
             Ruffinus
             ,
             touching
             the
             exposition
             of
             the
             article
             of
             the
             
               Descent
               into
               Hell
            
             ;
             that
             the
             substance
             thereof
             seemeth
             to
             be
             the
             same
             with
             that
             of
             the
             Buriall
             .
             for
             what
             other
             Hell
             can
             we
             imagin
             it
             to
             be
             but
             the
             Grave
             ,
             that
             thus
             receiveth
             and
             giveth
             up
             the
             bodies
             of
             men
             departed
             this
             life
             ?
          
           
             And
             hitherto
             also
             may
             bee
             refer●ed
             that
             famous
             saying
             ,
             of
             
               Christs
               descending
               alone
               &
               ascending
               with
               a
               multitude
               :
            
             which
             we
             meet
             withall
             in
             foure
             severall
             places
             of
             antiquitie
             .
             First
             ,
             in
             the
             h●ads
             of
             the
             sermon
             of
             Thaddaeus
             ,
             as
             they
             are
             reported
             by
             Eusebius
             out
             of
             the
             Syriack
             records
             of
             the
             citie
             of
             Edessa
             .
             a
             
               He
               was
               crucified
               ,
               and
               descended
               into
               Hades
            
             or
             
               Hell
               ,
               and
               brake
               the
               rampiere
               never
               broken
               before
               since
               the
               beginning
               ;
               and
               rose
               againe
               ,
               and
               raysed
               up
               with
               him
               those
               dead
               ,
               that
               had
               slept
               from
               the
               beginning
               :
               and
               descended
               alone
               ,
               but
               ascended
               to
               his
               Father
               with
               a
               great
               multitude
               .
            
             Secondly
             ,
             in
             the
             epistle
             of
             Ignatius
             unto
             the
             Trallians
             .
             b
             
               He
               was
               truly
               ,
               and
               not
               in
               opinion
               ,
               crucified
               ,
               and
               died
               ;
               those
               that
               were
               in
               heaven
               ,
               and
               in
               earth
               ,
               and
               under
               the
               earth
               ,
               beholding
               him
               .
               those
               in
               heaven
               ,
               as
               the
               incorporeall
               natures
               .
               those
               in
               earth
               ,
               to
               wit
               the
               Iewes
               and
               the
               Romanes
               ,
               and
               such
               men
               as
               were
               present
               at
               that
               time
               ,
               when
               the
               Lord
               was
               crucified
               .
               those
               under
               the
               earth
               ,
               as
               the
               multitude
               that
               rose
               up
               together
               with
               the
               Lord
               :
               for
               many
               bodies
               (
               saith
               he
               )
               of
               the
               Saints
               
               which
               slept
               arose
               ,
               the
               graves
               being
               opened
               .
               And
               hee
               descended
               into
               Hades
            
             or
             
               Hell
               alone
               ,
               but
               returned
               with
               a
               multitude
               ,
               and
               brake
               the
               rampiere
               that
               had
               stood
               from
               the
               beginning
               ,
               and
               overthrew
               the
               partition
               thereof
               .
            
             Thirdly
             ,
             in
             the
             disputation
             of
             Macarius
             Bishop
             of
             Ierusalem
             ,
             in
             the
             first
             generall
             Councell
             of
             Nice
             .
             c
             
               After
               death
               wee
               were
               carried
               into
               Hades
            
             or
             Hell.
             Christ
             
               tooke
               upon
               him
               this
               also
               ,
               and
               descended
               voluntarily
               into
               it
               ;
               he
               was
               not
               detayned
               as
               wee
               ,
               but
               descended
               onely
               .
               For
               hee
               was
               not
               subjected
               unto
               death
               ,
               but
               was
               the
               Lord
               of
               death
               .
               And
               descending
               alone
               ,
               he
               returned
               with
               a
               multitude
               .
               For
               he
               was
               that
               spirituall
               graine
               of
               wheat
               ,
               falling
               for
               us
               into
               the
               earth
               ,
               and
               dying
               in
               the
               flesh
               ;
               who
               by
               the
               power
               of
               his
               godhead
               raysed
               up
               the
               temple
               of
               his
               body
               ,
               according
               to
               the
               Scriptures
               ,
               which
               brought
               forth
               for
               fruite
               the
               Resurrection
               of
               all
               mankinde
               .
            
             Fourthly
             ,
             in
             the
             Catechises
             of
             Cyrill
             Bishop
             of
             Ierusalem
             :
             whose
             wordes
             are
             these
             .
             d
             
               I
               beleeve
               that
               Christ
               was
               raysed
               from
               the
               dead
               .
               For
               of
               this
               I
               have
               many
               witnesses
               ,
               both
               out
               of
               the
               divine
               scriptures
               ,
               &
               from
               the
               witnesse
               and
               operation
               even
               unto
               this
               day
               of
               him
               that
               rose
               againe
               :
               of
               him
            
             (
             I
             say
             )
             
               that
               descended
               into
               Hades
            
             or
             
               Hell
               alone
               ,
               but
               ascēded
               with
               many
               .
               For
               he
               did
               descend
               unto
               death
               ;
               &
               many
               bodies
               of
               the
               Saints
               that
               slept
               were
               raised
               by
               him
               .
            
             which
             resurrection
             he
             seemeth
             afterward
             to
             make
             common
             unto
             all
             the
             Saints
             that
             dyed
             before
             our
             Saviour
             .
             e
             
               All
               the
               righteous
               men
            
             (
             saith
             he
             )
             
               were
               delivered
               ,
               whom
               death
               had
               devoured
               .
               For
               it
               became
               the
               proclaymed
               
               King
               ,
               to
               be
               the
               deliverer
               of
               those
               good
               proclaymers
               of
               him
               .
               Then
               did
               every
               one
               of
               the
               righteous
               say
               :
               O
               death
               where
               is
               thy
               victory
               ?
               ô
               Hell
               ,
               where
               is
               thy
               sting
               ?
               for
               the
               conqueror
               hath
               delivered
               us
               .
            
             wherewith
             we
             may
             compare
             that
             saying
             of
             S.
             Chrysostom
             .
             f
             
               If
               it
               were
               a
               great
               matter
               ,
               that
               Lazarus
               being
               foure
               dayes
               dead
               should
               come
               forth
               :
               much
               more
               ,
               that
               all
               they
               who
               were
               dead
               of
               old
               should
               appeare
               together
               alive
               .
               which
               was
               a
               signe
               of
               the
               future
               resurrection
               .
               For
               many
               bodies
               of
               the
               Saints
               which
               slept
               arose
               ;
               saith
            
             the
             text
             .
             and
             these
             articles
             of
             the
             Confession
             of
             the
             Armenians
             .
             g
             
               According
               to
               his
               body
               ,
               which
               was
               dead
               ,
               he
               descended
               into
               the
               grave
               :
               but
               according
               to
               his
               divinitie
               ,
               which
               did
               live
               ,
               he
               over
               came
               Hell
               in
               the
               meane
               time
               .
               The
               third
               day
               he
               rose
               againe
               :
               but
               withall
               rays●d
               up
               the
               soules
            
             (
             or
             
               persons
               )
               of
               the
               faithfull
               together
               with
               him
               ;
               and
               gave
               hope
               thereby
               ,
               that
               our
               bodies
               also
               should
               rise
               againe
               like
               unto
               him
               at
               his
               second
               comming
               .
            
          
           
             Of
             those
             who
             arose
             with
             our
             Saviour
             from
             the
             Grave
             ,
             or
             (
             as
             anciently
             they
             used
             to
             speake
             )
             from
             Hell
             ;
             two
             there
             be
             whom
             the
             Fathers
             nominate
             in
             particular
             :
             Adam
             and
             Iob.
             Of
             Iob
             ,
             S.
             Ambrose
             writeth
             in
             this
             maner
             .
             h
             
               Having
               heard
               what
               God
               had
               spoken
               in
               him
               ,
               and
               having
               understood
               by
               the
               holy
               Ghost
               ,
               that
               the
               Sonne
               of
               God
               was
               not
               onely
               to
               come
               into
               the
               earth
               ,
               but
               that
               he
               was
               also
               to
               descend
               into
               Hell
               to
               that
               he
               might
               rayse
               up
               the
               dead
               ,
               (
               which
               was
               then
               done
               ,
               for
               a
               testimony
               of
               the
               present
               ,
               and
               an
               example
               of
               the
               future
               :
               )
               he
               turned
               himselfe
               unto
               the
               
               Lord
               and
               said
               :
               O
               that
               thou
               wouldest
               keepe
               me
               in
               Hell
               ,
               that
               thou
               vvouldest
               hide
               me
               untill
               thy
               wrath
               be
               past
               ,
               and
               that
               thou
               wouldest
               appoint
               me
               a
               time
               in
               which
               thou
               wouldest
               remember
               me
               .
            
             (
             Iob.
             14.13
             .
             )
             in
             which
             wordes
             he
             affirmeth
             that
             Iob
             did
             prophecie
             ,
             i
             
               that
               he
               should
               be
               raysed
               up
               at
               the
               passion
               of
               our
               Lord
               ;
               as
               in
               the
               end
               of
               this
               booke
               ,
            
             saith
             he
             ,
             
               he
               doth
               testifie
            
             .
             meaning
             the
             apocryphall
             Appendix
             ,
             which
             is
             annexed
             to
             the
             end
             of
             the
             Greeke
             edition
             of
             Iob
             :
             wherein
             we
             reade
             thus
             .
             k
             
               It
               is
               written
               ,
               that
               he
               should
               rise
               againe
               ,
               with
               those
               whom
               the
               Lord
               was
               to
               raise
               .
            
             which
             although
             it
             be
             accounted
             to
             have
             proceeded
             from
             the
             Septuagint
             ;
             yet
             the
             thing
             it selfe
             sheweth
             ,
             that
             it
             was
             added
             by
             some
             that
             lived
             after
             the
             comming
             of
             our
             Saviour
             Christ.
             Touching
             Adam
             ,
             S.
             Augustine
             affirmeth
             that
             l
             
               the
               whole
               Church
               almost
               did
               consent
               ,
            
             that
             Christ
             loosed
             him
             in
             Hell.
             
               which
               we
               are
               to
               beleeve
            
             (
             saith
             he
             )
             
               that
               shee
               did
               not
               vainely
               beleeve
               ,
               whencesoever
               this
               tradition
               came
               ;
               although
               no
               expresse
               authoritie
               of
               the
               Canonicall
               Scriptures
               be
               produced
               for
               it
               .
            
             The
             onely
             place
             which
             he
             could
             thinke
             off
             that
             seemed
             to
             look
             this
             way
             ,
             was
             that
             in
             the
             beginning
             of
             the
             tenth
             Chapter
             of
             the
             booke
             of
             
               Wisedome
               :
               Shee
               kept
               him
               who
               was
               the
               first
               formed
               father
               of
               the
               world
               ,
               when
               hee
               was
               created
               alone
               ,
               and
               brought
               him
               out
               of
               his
               sinne
               .
            
             which
             would
             be
             much
             more
             pertinent
             to
             the
             purpose
             ,
             if
             that
             were
             added
             ,
             which
             presently
             followeth
             in
             the
             m
             Latin
             text
             (
             I
             meane
             in
             the
             old
             edition
             :
             for
             the
             new
             corrected
             ones
             have
             left
             it
             out
             )
             
               Et
               eduxit
               illum
               de
               limo
               terrae
               ,
               and
               brought
               him
               out
               of
               the
               claye
               of
               the
               earth
               .
            
             which
             being
             placed
             after
             the
             
               bringing
               of
               him
               out
               of
               his
               sinne
               ,
            
             may
             seeme
             to
             have
             reference
             unto
             some
             deliverance
             (
             like
             that
             of
             Davids
             ,
             Psalm
             .
             40
             2.
             
             
               He
               brought
               me
               up
               out
               of
               the
               horrible
               pit
               ,
               out
               of
               the
               mirye
               claye
            
             )
             rather
             then
             unto
             
             his
             first
             creation
             out
             of
             the
             dust
             of
             the
             earth
             .
             So
             
               limus
               terrae
            
             may
             here
             answere
             well
             unto
             the
             Arabians
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             al-tharai
             :
             which
             properly
             signifying
             
               moyst
               earth
            
             or
             slime
             or
             claye
             ,
             is
             by
             the
             Arabick
             interpreter
             of
             Moses
             used
             to
             expresse
             the
             Hebrew
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             we
             translate
             Hell
             or
             Grave
             .
             And
             as
             this
             place
             in
             the
             booke
             of
             Wisedome
             may
             be
             thus
             applied
             unto
             the
             raysing
             of
             Adams
             body
             out
             of
             the
             ear●h
             wh●rein
             hee
             lay
             buried
             :
             so
             may
             that
             other
             tradition
             also
             ,
             which
             was
             so
             currant
             in
             the
             Church
             ,
             be
             referred
             unto
             the
             selfe
             same
             thing
             ;
             even
             to
             the
             bringing
             of
             Adam
             out
             of
             the
             Hell
             of
             the
             Grave
             .
          
           
             The
             verie
             Liturgies
             of
             the
             Church
             doe
             lead
             us
             unto
             this
             interpretation
             of
             the
             tradition
             of
             the
             Church
             :
             beside
             the
             testimony
             of
             the
             Fathers
             ,
             which
             discover
             unto
             us
             the
             first
             ground
             and
             foundation
             of
             this
             tradition
             .
             In
             the
             Liturgie
             of
             the
             Church
             of
             Alexandria
             ,
             ascribed
             to
             S.
             Marke
             ,
             our
             Saviour
             Christ
             is
             thus
             called
             upon
             .
             o
             
               O
               most
               great
               King
               ,
               and
               coëternall
               to
               the
               Father
               ,
               who
               by
               thy
               might
               didst
               spoyle
               Hell
               ,
               and
               tread
               downe
               death
               ,
               and
               binde
               the
               strong
               one
               ,
               and
               raise
               Adam
               out
               of
               the
               grave
               by
               thy
               divine
               power
               and
               the
               bright
               splendour
               of
               thine
               unspeakeable
               Godhead
               .
            
             In
             the
             Liturgie
             of
             the
             Church
             of
             Constantinople
             translated
             into
             Latin
             by
             
               Leo
               Thus●us
            
             ,
             the
             like
             speech
             is
             used
             of
             him
             .
             p
             
               He
               did
               voluntarily
               undergoe
               the
               Crosse
               for
               us
               ,
               by
               which
               he
               raysed
               up
               the
               first
               formed
               man
               ,
               and
               saved
               our
               soules
               from
               death
               .
            
             And
             in
             the
             
               Octoëchon
               Anastasimon
            
             and
             Pentecostarion
             of
             the
             Grecians
             at
             this
             day
             ,
             such
             sayings
             as
             these
             are
             very
             usuall
             .
             q
             
               Thou
               didst
               undergoe
               buriall
               ,
               and
               rise
               in
               glory
               ,
               and
               rayse
               up
               
               Adam
               together
               with
               thee
               ,
               by
               thy
               almighty
               hand
               .
            
             r
             
               Rising
               out
               of
               thy
               tombe
               ,
               thou
               didst
               rayse
               up
               the
               dead
               ,
               and
               break
               the
               po●er
               of
               death
               ,
               and
               rayse
               up
               Adam
               .
            
             s
             
               Having
               slept
               in
               the
               flesh
               as
               a
               mortall
               man
               ,
               ô
               King
               and
               Lord
               ,
               the
               third
               day
               thou
               didst
               arise
               againe
               ;
               raysing
               Adam
               from
               corruption
               ,
               and
               abolishing
               death
               .
            
             t
             
               Iesus
               the
               deliverer
               ,
               who
               raysed
               up
               Adam
               of
               his
               compassion
               ,
               &c.
               
            
             Therefore
             doth
             
               Theodorus
               Prodromus
            
             begin
             his
             Tetrastich
             upon
             our
             Saviors
             Resurrection
             with
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               Rise
               up
               ,
               thou
               first
               formed
               old
               man
               ,
               rise
               up
               from
               thy
               grave
               .
            
          
           
             S.
             Ambrose
             pointeth
             to
             the
             ground
             of
             the
             tradition
             ,
             when
             he
             intimateth
             that
             Christ
             suffered
             in
             u
             
               Golgotha
               ,
               where
               Adams
               sepulchre
               was
               ,
               that
               by
               his
               Crosse
               he
               might
               rayse
               him
               that
               was
               dead
               ;
               that
               where
               in
               Adam
               the
               death
               of
               all
               men
               lay
               ,
               therein
               Christ
               might
               be
               the
               resurrection
               of
               all
               .
            
             Which
             he
             receaved
             (
             as
             he
             did
             many
             other
             things
             besides
             )
             from
             Origen
             :
             who
             writeth
             thus
             of
             the
             matter
             .
             x
             
               There
               came
               unto
               me
               some
               such
               tradition
               as
               this
               ,
               that
               the
               body
               of
               Adam
               the
               first
               man
               mas
               buried
               there
               ,
               where
               Christ
               was
               crucified
               :
               that
               as
               in
               Adam
               all
               doe
               die
               ,
               so
               in
               Christ
               all
               might
               be
               made
               alive
               ;
               that
               in
               the
               place
               which
               is
               called
               the
               place
               of
               Calvarie
               ,
               that
               is
               ,
               the
               place
               of
               the
               head
               ,
               the
               head
               of
               mankinde
               might
               finde
               resurrection
               with
               all
               the
               rest
               of
               the
               people
               ,
               by
               the
               resurrection
               of
               our
               Lord
               and
               Saviour
               ,
               who
               suffered
               there
               and
               rose
               againe
               .
               For
               it
               was
               unfit
               ,
               that
               when
               many
               which
               were
               borne
               of
               him
               did
               receive
               forgivenesse
               
               of
               their
               sinnes
               and
               obtayne
               the
               benefit
               of
               Resurrection
               ,
               he
               who
               was
               the
               father
               of
               all
               men
               should
               not
               much
               more
               obtaine
               the
               like
               grace
               .
               Athanasius
               ,
            
             (
             or
             who
             ever
             else
             was
             author
             of
             the
             Discourse
             upon
             the
             Passion
             of
             our
             Lord
             ,
             which
             beareth
             his
             name
             )
             referreth
             this
             tradition
             of
             Adams
             buriall
             place
             unto
             the
             report
             of
             the
             y
             Doctors
             of
             the
             Hebrewes
             (
             from
             whom
             belike
             hee
             thought
             that
             Origen
             had
             received
             it
             )
             and
             addeth
             withall
             ,
             that
             it
             was
             very
             fit
             ,
             that
             where
             it
             was
             said
             to
             
               Adam
               ,
               Earth
               thou
               art
               and
               to
               earth
               thou
               shalt
               returne
            
             ;
             our
             Saviour
             finding
             him
             there
             ,
             should
             say
             unto
             him
             again
             .
             
               Arise
               thou
               that
               sleepest
               ,
               and
               stand
               up
               from
               the
               dead
               ,
               and
               Christ
               shall
               give
               thee
               light
               .
            
             z
             Epiphanius
             goeth
             a
             little
             furthet
             ,
             and
             findeth
             out
             a
             mysterie
             in
             the
             water
             and
             bloud
             that
             fell
             from
             the
             Crosse
             upon
             the
             relicks
             of
             our
             first
             father
             lying
             buried
             under
             it
             :
             applying
             thereunto
             both
             that
             in
             the
             Gospell
             ,
             of
             the
             
               arising
               of
               many
               of
               the
               Saints
               ,
            
             Matth.
             27.52
             .
             and
             that
             other
             place
             in
             S.
             
               Paule
               ,
               Arise
               thou
               that
               sleepest
               ,
               &c.
            
             Ephes.
             5.14
             .
             which
             strange
             speculation
             ,
             with
             what
             great
             applause
             it
             was
             received
             by
             the
             multitude
             at
             the
             first
             delivery
             of
             it
             ,
             and
             for
             how
             little
             reason
             :
             he
             that
             list
             may
             reade
             in
             the
             fourth
             book
             of
             S.
             Hieroms
             cōmentaries
             ,
             upon
             the
             27.
             of
             S.
             Matthew
             ,
             &
             in
             his
             third
             upon
             the
             fifth
             to
             the
             Ephesians
             ,
             for
             upon
             this
             first
             point
             ,
             of
             Christs
             descent
             into
             the
             Hell
             of
             the
             grave
             ,
             and
             the
             bringing
             of
             Adam
             and
             his
             children
             with
             him
             from
             thence
             ,
             we
             have
             dwelt
             too
             long
             already
             .
          
           
             In
             the
             second
             place
             therefore
             we
             are
             now
             to
             consider
             ,
             that
             as
             Hádes
             and
             Inferi
             ,
             (
             which
             we
             call
             Hell
             )
             are
             applied
             by
             rhe
             Interpreters
             of
             the
             holy
             Scripture
             ,
             to
             denote
             the
             place
             of
             bodies
             separated
             from
             their
             soules
             :
             so
             with
             forraine
             authors
             (
             in
             whose
             language
             ,
             as
             being
             that
             wherewith
             the
             common
             people
             was
             acquainted
             ,
             
             the
             Church
             also
             did
             use
             to
             speake
             )
             the
             same
             tearmes
             do
             signifie
             ordinarily
             the
             common
             lodge
             of
             soules
             separated
             from
             their
             bodies
             ,
             whether
             the
             particular
             place
             assigned
             unto
             each
             of
             them
             be
             conceived
             to
             be
             an
             habitation
             of
             blisse
             or
             of
             miserie
             .
             For
             as
             when
             the
             Grave
             is
             said
             to
             be
             the
             common
             receptacle
             of
             dead
             bodies
             ,
             it
             is
             not
             meant
             thereby
             that
             all
             dead
             carkasses
             are
             heaped
             together
             promiscuously
             in
             one
             certaine
             pit
             :
             so
             when
             the
             Heathen
             write
             that
             all
             the
             soules
             of
             the
             dead
             goe
             to
             Hades
             ,
             their
             meaning
             is
             not
             ,
             that
             they
             are
             all
             shut
             up
             together
             in
             one
             and
             the
             selfe
             same
             roome
             :
             but
             in
             generall
             onely
             they
             understand
             thereby
             the
             translation
             of
             them
             into
             the
             other
             world
             ,
             the
             extreame
             parts
             whereof
             the
             Poëts
             place
             as
             farre
             asunder
             as
             wee
             doe
             Heaven
             and
             Hell.
             And
             this
             opinion
             of
             theirs
             S.
             Ambrose
             doth
             well
             like
             off
             (
             a
             wishing
             that
             they
             
               had
               not
               mingled
               other
               superfluous
               and
               unprofitable
            
             conceits
             therewith
             )
             b
             
               that
               soules
               departed
               from
               their
               bodies
               did
               goe
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               ,
               to
               a
               place
               which
               is
               not
               seene
               :
               which
               place
            
             (
             saith
             he
             )
             
               wee
               in
               Latin
               call
               Infernus
            
             .
             So
             likewise
             saith
             S.
             Chrysostom
             .
             c
             
               The
               Grecians
               ,
               and
               Barbarians
               ,
               and
               Poëts
               ,
               and
               Philosophers
               ,
               and
               all
               mankinde
               doe
               herein
               consent
               with
               us
               ,
               although
               not
               all
               alike
               ;
               and
               say
               that
               there
               be
               certaine
               seats
               of
               judgement
               in
               Hádes
               :
               so
               manifest
               and
               so
               confessed
               a
               thing
               is
               this
               .
            
             and
             againe
             .
             d
             
               The
               Grecians
               were
               foolish
               in
               many
               things
               ;
               yet
               did
               they
               not
               resist
               the
               truth
               of
               this
               doctrine
               .
               If
               therefore
               thou
               vvilt
               follow
               them
               ,
               they
               have
               granted
               that
               there
               is
               a
               certaine
               life
               after
               this
               ,
               &
               accounts
               ,
               
               and
               seats
               of
               judgement
               in
               Hádes
               ,
               and
               punishments
               ,
               and
               honors
               ,
               and
               sentences
               ,
               judgements
               .
               And
               if
               thou
               shalt
               aske
               the
               Iewes
               ,
               or
               heretickes
               ,
               or
               any
               man
               ;
               he
               will
               reverence
               the
               truth
               of
               this
               doctrine
               :
               &
               although
               they
               differ
               in
               other
               things
               ,
               yet
               in
               this
               doe
               they
               all
               agree
               and
               say
               ,
               that
               there
               are
               accounts
               to
               be
               made
               there
               of
               the
               things
               that
               be
               done
               here
               .
            
             Only
             amōg
             the
             Iwes
             ,
             the
             Sadducees
             ,
             w
             ch
             e
             
               say
               that
               there
               is
               no
               resurrection
               ,
               neyther
               Angel
               ,
               nor
               Spirit
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               take
               away
               the
               punishments
               ,
               and
               honours
               that
               are
               in
               Hádes
               :
            
             as
             is
             noted
             by
             f
             Iosephus
             .
             For
             which
             wicked
             doctrine
             they
             were
             condemned
             by
             the
             other
             sectes
             of
             the
             Iewes
             :
             who
             generally
             acknowledged
             ,
             that
             there
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Olam
               hanneshamoth
            
             (
             for
             so
             doe
             they
             in
             their
             language
             untill
             this
             day
             call
             that
             ,
             g
             which
             Iosephus
             in
             Greeke
             tearmeth
             Hades
             )
             that
             is
             to
             say
             ,
             
               the
               world
               of
               spirits
            
             ;
             into
             which
             they
             held
             that
             the
             soules
             were
             translated
             presently
             after
             death
             ,
             and
             there
             received
             their
             seuerall
             judgements
             .
          
           
             The
             same
             thing
             doth
             Theodoret
             suppose
             to
             be
             signified
             by
             that
             phrase
             of
             being
             
               gathered
               to
               ones
               people
            
             ,
             which
             is
             so
             usuall
             in
             the
             word
             of
             God.
             For
             it
             being
             said
             of
             Iacob
             ,
             before
             he
             was
             buried
             ,
             that
             he
             
               gave
               up
               the
               ghost
               ,
               and
               was
               gathered
               unto
               his
               people
               ,
            
             Genes
             .
             49.33
             .
             Theodoret
             observeth
             ,
             that
             Moses
             h
             
               by
               these
               words
               did
               closely
               intimate
               the
               hope
               of
               the
               resurrection
               .
               For
               if
               men
            
             (
             saith
             he
             )
             
               had
               beene
               wholy
               extinguished
               ,
               and
               did
               not
               passe
               unto
               another
               life
               ;
               he
               would
               not
               have
               sayd
               ,
               Hee
               was
               gathered
               to
               his
               people
               .
            
             So
             likewise
             where
             it
             is
             distinctly
             noted
             of
             Abraham
             ,
             Genes
             .
             25.8
             ,
             9.
             first
             ,
             that
             
               hee
               gave
               up
               the
               ghost
               and
               died
               ,
            
             then
             ,
             that
             
               hee
               was
               gathered
               to
               his
               people
               ,
            
             and
             lastly
             ,
             that
             
               his
               sonnes
               buried
               him
            
             :
             Cardinall
             i
             Cajetan
             and
             the
             Iesuite
             k
             Lorinus
             interpret
             the
             first
             
               de
               compositi
               totius
               dissolutione
            
             ,
             of
             the
             dissolution
             of
             the
             
             parts
             of
             the
             whole-man
             ,
             consisting
             of
             body
             and
             soule
             ;
             the
             second
             of
             the
             state
             of
             the
             soule
             separated
             from
             the
             body
             ,
             and
             the
             third
             of
             the
             disposing
             of
             
               the
               body
            
             parted
             from
             the
             soule
             .
             Thus
             the
             Scriptures
             speech
             of
             being
             
               gathered
               to
               our
               people
            
             should
             be
             answerable
             in
             meaning
             to
             the
             phrase
             used
             by
             the
             heathen
             of
             
               descending
               into
               Hell
            
             or
             
               going
               to
               Hades
            
             :
             which
             ,
             as
             l
             Synesius
             noteth
             out
             of
             Homer
             ,
             was
             by
             them
             opposed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             
               a
               most
               absolute
               extinguishment
            
             as
             well
             of
             the
             soule
             as
             of
             the
             body
             .
             And
             forasmuch
             as
             by
             that
             tearme
             ,
             
               the
               immortalitie
               of
               the
               soule
            
             was
             commonly
             signified
             :
             therefore
             doth
             Plato
             in
             his
             Phaedo
             disputing
             of
             that
             argument
             ,
             make
             this
             the
             state
             of
             his
             question
             ;
             m
             
               Whether
               the
               soules
               of
               men
               deceased
               be
               in
               Hades
               or
               no
               ?
            
             and
             our
             Ecc●esiasticall
             writers
             also
             doe
             from
             thence
             sometimes
             fetch
             a
             difference
             betwixt
             Death
             and
             Hades
             .
             n
             
               You
               shall
               finde
            
             ,
             saith
             
               Theophylact
               ,
               that
               there
               is
               some
               difference
               betwixt
               Hades
               and
               Death
               :
               namely
               that
               Hades
               contayneth
               the
               soules
               ,
               but
               Death
               the
               bodies
               .
               For
               the
               soules
               are
               immo●tall
               .
            
             The
             same
             we
             reade
             in
             o
             
               Nicetas
               Serronius
            
             his
             exposition
             of
             
               Gregory
               Nazianzens
            
             second
             Paschall
             oration
             .
             
               Andreas
               Caesareensis
            
             doth
             thus
             expresse
             the
             difference
             .
             p
             
               Death
               is
               the
               separation
               of
               the
               soule
               and
               the
               body
               .
               But
               Hades
               .
               is
               a
               place
               to
               us
               invisible
               or
               vnseene
               and
               unknowne
               ,
               which
               receiveth
               our
               soules
               when
               they
               departe
               from
               hence
               .
            
             The
             ordinary
             Glosse
             ,
             following
             S.
             Hierome
             upon
             the
             thirteenth
             of
             Hosea
             ,
             thus
             .
             q
             
               Death
               is
               that
               ,
               whereby
               the
               soule
               is
               separated
               from
               the
               body
               .
               Hell
               is
               that
               place
               ,
               
               wherein
               the
               soules
               are
               included
               ,
               eyther
               for
               comfort
               or
               for
               paine
               .
            
          
           
             The
             r
             
               soule
               goeth
               to
               Hádes
            
             ,
             saith
             
               Nicetas
               Choniates
            
             in
             the
             Prooeme
             of
             his
             Historie
             :
             
               but
               the
               bodie
               returneth
               againe
               into
               those
               things
               ,
               of
               which
               it
               was
               composed
               .
               Caius
               ,
            
             (
             or
             whoe
             ever
             else
             was
             the
             author
             of
             that
             auncient
             fragment
             ,
             which
             wee
             formerly
             signified
             to
             have
             been
             falsely
             fathered
             upon
             Iosephus
             )
             holdeth
             that
             s
             
               in
               Hades
               ,
               the
               soules
               both
               of
               the
               righteous
               and
               unrighteous
               are
               contayned
               :
            
             t
             
               but
               that
               the
               righteous
               are
               led
               to
               the
               right
               hand
               by
               the
               Angels
               that
               awayte
               them
               there
               ,
               and
               brought
               unto
               a
               lightsome
               region
               ,
               wherein
               the
               righteous
               men
               that
               have
               beene
               from
               the
               beginning
               doe
               dwell
               (
               and
               this
               wee
               call
               Abrahams
               b●some
               :
            
             saith
             he
             )
             whereas
             
               the
               wicked
               are
               drawen
               toward
               the
               left
               hand
               by
               the
               punishing
               Angels
               ,
               not
               going
               willingly
               ,
               but
               drawen
               as
               prisoners
               by
               violence
               .
            
             Where
             you
             may
             observe
             how
             he
             frameth
             his
             description
             of
             Hades
             ,
             according
             to
             that
             modell
             wherewith
             the
             Poets
             had
             before
             possessed
             mens
             mindes
             .
             
               
                 
                   u
                   Dextera
                   ,
                   quae
                   Ditis
                   magni
                   sub
                   moenia
                   tendit
                   ,
                
                 
                   Hâc
                   iter
                   Elysium
                   nobis
                   :
                   at
                   laeva
                   malorum
                
                 
                   Exercet
                   poenas
                   ,
                   &
                   ad
                   impia
                   tartara
                   mittit
                   .
                
              
               
                 
                   The
                   right
                   hand
                   path
                   goth
                   underneath
                   the
                   walls
                   of
                   Pluto
                   deepe
                   ;
                
                 
                   That
                   way
                   we
                   must
                   ,
                   if
                   paths
                   to
                   Paradise
                   we
                   thinke
                   to
                   keepe
                   :
                
                 
                   The
                   left
                   hand
                   leads
                   to
                   paine
                   ,
                   and
                   men
                   to
                   Tartarus
                   doth
                   send
                   .
                
              
            
             For
             x
             
               as
               Wee
               doe
               allot
               unto
               good
               men
               a
               resting
               place
               in
               Paradise
               ;
               so
               the
               Greekes
               doe
               assigne
               unto
               their
               Heroës
               the
               Fortunate
               Ilandes
               ,
               and
               the
               Elysian
               fields
               :
            
             saith
             Tzetzes
             .
             
             And
             as
             the
             Scripture
             borroweth
             the
             terme
             of
             y
             Tartarus
             from
             the
             Heathen
             :
             so
             is
             it
             thought
             by
             z
             Tertullian
             and
             a
             
               Gregory
               Nazianzen
            
             that
             the
             Heathen
             tooke
             the
             ground
             of
             their
             
               Elysian
               fields
            
             from
             the
             Scriptures
             Paradise
             .
          
           
             To
             heape
             up
             many
             testimonies
             out
             of
             the
             Heathen
             authors
             ,
             to
             prove
             that
             in
             their
             understanding
             all
             soules
             went
             to
             Hades
             ,
             and
             received
             there
             eyther
             punishment
             or
             reward
             according
             to
             the
             life
             that
             they
             led
             in
             this
             world
             ;
             would
             be
             but
             a
             needlesse
             worke
             :
             seeing
             none
             that
             hath
             reade
             any
             thing
             in
             their
             writings
             can
             be
             ignorant
             therof
             .
             If
             any
             man
             desire
             to
             informe
             himselfe
             herein
             ,
             he
             may
             repayre
             to
             Plutarches
             consolatory
             discourse
             written
             to
             Apollonius
             :
             where
             he
             shall
             finde
             the
             testimonies
             of
             Pindarus
             and
             many
             others
             alledged
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             touching
             the
             state
             of
             
               the
               godly
               in
               Hades
            
             .
             Their
             common
             opinion
             is
             sufficiently
             expressed
             in
             that
             sentence
             of
             Diphilus
             ,
             the
             old
             Comicall
             Poet.
             b
             
               In
               Hades
               we
               resolve
               there
               are
               two
               pathes
               :
               the
               one
               whereof
               is
               the
               way
               of
               the
               righteous
               ,
               the
               other
               of
               the
               wicked
               .
            
             But
             as
             in
             this
             generall
             they
             agreed
             together
             both
             among
             themselves
             and
             with
             the
             truth
             :
             so
             touching
             the
             particular
             situation
             of
             this
             Hádes
             ,
             and
             the
             speciall
             places
             whereunto
             these
             two
             sorts
             of
             soules
             were
             disposed
             ,
             and
             the
             state
             of
             things
             there
             ,
             a
             number
             of
             ridiculous
             fictions
             and
             fond
             conceits
             are
             to
             be
             found
             among
             them
             ;
             wherein
             they
             dissented
             as
             much
             from
             one
             another
             ,
             as
             they
             did
             from
             the
             truth
             it selfe
             .
             So
             we
             see
             ,
             for
             example
             ,
             *
             that
             the
             best
             soules
             are
             placed
             by
             some
             of
             them
             in
             the
             companie
             of
             their
             Gods
             in
             heaven
             ,
             by
             others
             in
             the
             Galaxias
             or
             
               milky
               circle
            
             ,
             by
             others
             beyond
             the
             Ocean
             ,
             and
             by
             others
             under
             the
             earth
             :
             
               
               c
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             yet
             one
             Hádes
             notwithstanding
             was
             cōmonly
             thought
             to
             have
             received
             them
             all
             .
          
           
             Plato
             relateth
             this
             ,
             as
             a
             sentence
             delivered
             by
             them
             who
             were
             the
             first
             ordayners
             of
             the
             Grecian
             Mysteries
             :
             d
             
               Whosoever
               goeth
               to
               Hádes
               not
               initiated
               and
               not
               cleansed
               ,
               shal
               lye
               in
               the
               mire
               ;
               but
               he
               that
               commeth
               thither
               ,
               purged
               and
               initiated
               ,
               shall
               dwell
               with
               the
               Gods.
            
             So
             Zoroaster
             the
             great
             father
             of
             the
             Magi
             in
             the
             East
             ,
             is
             said
             to
             have
             used
             this
             entrance
             into
             his
             discourse
             touching
             the
             things
             of
             the
             other
             world
             .
             e
             
               These
               things
               wrote
               Zoroaster
               ,
               the
               sonne
               of
               Armenius
               ,
               by
               race
               a
               Pamphylian
               ,
               having
               beene
               dead
               in
               the
               warre
               ,
               which
               I
               learned
               of
               the
               Gods
               ,
               being
               in
               Hades
               .
            
             as
             
               Clemens
               Alexandrinus
            
             relateth
             in
             the
             fifth
             booke
             of
             his
             Stromata
             :
             where
             he
             also
             noteth
             ,
             that
             this
             Zoroaster
             is
             that
             Er
             the
             sonne
             of
             Armenius
             ,
             a
             Pamphylian
             ,
             of
             whom
             Plato
             writeth
             in
             the
             tenth
             booke
             of
             his
             Common-wealth
             ;
             that
             being
             slain
             in
             the
             warre
             he
             revived
             the
             twelfth
             day
             after
             ,
             and
             was
             sent
             backe
             as
             a
             messenger
             to
             report
             unto
             men
             here
             the
             things
             which
             he
             had
             heard
             and
             seene
             in
             the
             other
             world
             one
             part
             of
             whose
             relation
             was
             this
             :
             that
             he
             saw
             certaine
             f
             gulfes
             beneath
             in
             the
             earth
             ,
             and
             above
             in
             the
             heaven
             ,
             opposite
             one
             to
             the
             other
             ;
             and
             that
             the
             just
             were
             commanded
             by
             the
             Iudges
             that
             sate
             betwixt
             those
             gulfs
             ,
             to
             go
             to
             the
             right
             hand
             up
             toward
             Heaven
             ,
             but
             the
             wicked
             to
             the
             left
             hand
             and
             downeward
             .
             which
             testimonie
             g
             Eusebius
             bringeth
             in
             ,
             among
             many
             others
             ,
             to
             shew
             the
             consent
             that
             is
             betwixt
             Plato
             and
             the
             Hebrewes
             in
             matters
             that
             concerne
             the
             state
             of
             the
             world
             to
             come
             .
             Next
             to
             Zoroaster
             commeth
             Pythagoras
             :
             whose
             
               golden
               verses
            
             are
             concluded
             with
             this
             distich
             .
             
               
               
                 h
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ·
              
            
             
               When
               thou
               shalt
               leave
               the
               body
               ,
               and
               come
               unto
               a
               free
               heaven
               ;
               thou
               shalt
               be
               an
               immortall
               God
               ,
               incorruptible
               ,
               and
               not
               subject
               to
               mortalitie
               any
               more
               .
            
             So
             Epicharmus
             the
             scholler
             of
             
               Pythagoras
               :
               i
               
                 If
                 thou
                 be
                 godly
                 in
                 minde
                 ,
                 thou
                 shalt
                 suffer
                 no
                 evill
                 when
                 thou
                 art
                 dead
                 ;
                 thy
                 spirit
                 shall
                 remaine
                 above
                 in
                 heaven
                 .
              
               and
               Pindarus
               :
               k
               The
               soules
               of
               the
               ungodly
               flie
               under
               the
               heaven
            
             (
             or
             
               under
               the
               earth
               )
               in
               cruell
               torments
               ,
               under
               the
               unavoydable
               yoakes
               of
               evills
               .
               but
               the
               soules
               of
               the
               godly
               ,
               dwelling
               in
               heaven
               ,
               doe
               prayse
               that
               great
               blessed
               one
               with
               songs
               and
               hymnes
               .
            
          
           
             Ci●ero
             in
             his
             
               Tusculan
               questions
            
             alledgeth
             the
             testimony
             of
             l
             Ennius
             ,
             approving
             the
             common
             fame
             ,
             that
             
               Romulus
               did
               lead
               his
               life
               in
               heaven
               with
               the
               Gods.
            
             and
             in
             the
             sixth
             booke
             of
             his
             Common-wealth
             ,
             he
             bringeth
             in
             Scipio
             teaching
             that
             m
             
               unto
               all
               them
               which
               preserve
               ,
               assist
               ,
               and
               enlarge
               their
               countrey
               ,
               there
               is
               a
               certaine
               place
               appointed
               in
               heav●n
               ,
               where
               they
               shall
               live
               blessed
               world
               without
               end
               .
            
             n
             
               Such
               a
               life
            
             (
             saith
             he
             )
             
               is
               the
               way
               to
               heaven
               ,
               and
               into
               the
               company
               of
               these
               ,
               who
               having
               lived
               and
               are
               now
               loosed
               from
               their
               body
               ,
               doe
               inhabite
               that
               place
               which
               thou
               seest
               ,
            
             p●inting
             to
             the
             Galaxiaes
             or
             milky
             circle
             .
             whereof
             we
             reade
             thus
             also
             in
             o
             Manilius
             :
             
               
                 
                   An
                   fortes
                   animae
                   ,
                   dignatque
                   nomina
                   coelo
                
                 
                   Corporibus
                   resoluta
                   suis
                   ,
                   terraeque
                   remissa
                   ;
                
              
               
                 
                 
                   Huc
                   migrant
                   ex
                   orbe
                   ,
                   suumque
                   habitantia
                   coelum
                   ,
                
                 
                   Aethereos
                   vivunt
                   annos
                   ,
                   mundoque
                   fruuntur
                   ?
                
              
            
             With
             Damascius
             the
             philosopher
             of
             Damascus
             ,
             this
             circle
             p
             
               is
               the
               way
               of
               the
               soules
               that
               goe
               to
               the
               Hades
               in
               heaven
               .
            
             Against
             whom
             
               Iohannes
               Philoponus
            
             doth
             reason
             thus
             ,
             from
             the
             etymologie
             of
             the
             word
             .
             q
             
               If
               they
               passe
               through
               the
               Galaxias
            
             or
             
               milky
               circle
               ;
               then
               this
               should
               be
               that
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               Hades
               that
               is
               in
               heaven
               :
               and
               how
               can
               that
               be
               Hades
               ,
               which
               is
               so
               lightsome
               ?
            
             To
             which
             ,
             they
             that
             maintayned
             the
             other
             opinion
             ,
             would
             peradventure
             oppose
             that
             other
             common
             derivation
             of
             the
             word
             from
             the
             Dorick
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             signifieth
             
               to
               please
            
             or
             
               to
               delight
            
             ;
             or
             that
             which
             r
             Plato
             doth
             deliver
             in
             the
             name
             of
             Socrates
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             seeing
             or
             knowing
             all
             good
             things
             .
             For
             ,
             there
             did
             Socrates
             looke
             to
             finde
             such
             things
             :
             as
             appeareth
             by
             that
             speech
             which
             Plato
             in
             his
             Dialogue
             of
             the
             Soule
             maketh
             him
             to
             use
             the
             same
             day
             that
             he
             was
             to
             depart
             out
             of
             this
             life
             .
             s
             
               The
               soule
               ,
               being
               an
               invisible
               thing
               ,
               goeth
               hence
               into
               such
               another
               noble
               and
               pure
               and
               invisible
               place
               ;
               to
               Hades
               ,
               in
               truth
               ,
               unto
               the
               good
               and
               wise
               God
               :
               whither
               ,
               if
               God
               will
               ,
               my
               soule
               must
               presently
               goe
               .
            
             which
             place
             is
             alledged
             by
             t
             Eusebius
             ,
             to
             prove
             that
             u
             
               in
               the
               things
               which
               concerne
               the
               immortalitie
               of
               the
               soule
               ,
               Plato
               doth
               differ
               in
               opinion
               nothing
               from
               Moses
               .
            
             The
             tale
             also
             which
             Socrates
             there
             telleth
             of
             the
             x
             
               pure
               land
            
             seated
             above
             in
             the
             
               pure
               heaven
            
             ,
             though
             it
             have
             a
             number
             of
             toyes
             added
             to
             it
             (
             as
             tales
             use
             to
             have
             )
             yet
             the
             foundation
             thereof
             both
             Eusebius
             and
             Origen
             doe
             judge
             to
             have
             beene
             taken
             from
             
             the
             speeches
             of
             the
             Prophets
             touching
             the
             land
             of
             promise
             and
             the
             heavenly
             Canaan
             :
             and
             for
             the
             rest
             ,
             Origen
             referreth
             us
             to
             Platoes
             interpreters
             ,
             affirming
             that
             y
             
               they
               who
               handle
               his
               writings
               more
               gravely
               ,
               doe
               expound
               this
               tale
               of
               his
               by
               way
               of
               allegory
               .
            
          
           
             Such
             another
             tale
             doth
             the
             same
             philosoper
             relate
             in
             the
             Dialogue
             which
             he
             intituleth
             Gorgias
             :
             shewing
             ,
             that
             z
             
               among
               men
               he
               that
               leadeth
               his
               life
               righteously
               and
               holily
               ,
               shall
               when
               he
               is
               dead
               goe
               unto
               the
               Fortunate
               Ilands
               ,
               and
               dwell
               in
               all
               happinesse
               ,
               free
               from
               evills
               .
               but
               he
               that
               leadeth
               it
               unrighteously
               and
               impiously
               ,
               shall
               goe
               unto
               the
               prison
               of
               punishment
               and
               just
               revenge
               ,
               which
               they
               call
               Tartarus
               .
            
             which
             Theodoret
             bringeth
             in
             ,
             to
             prove
             that
             a
             
               Plato
               did
               exactly
               beleeve
               that
               there
               were
               judgements
               to
               passe
               upon
               men
               in
               Hades
               .
               For
               being
               conversant
               with
               the
               Hebrewes
            
             (
             saith
             he
             )
             
               in
               Aegypt
               ,
               he
               heard
               without
               doubt
               the
               oracles
               of
               the
               Prophets
               :
            
             and
             b
             
               taking
               some
               things
               from
               thence
               ,
               and
               mingling
               other
               things
               therewith
               out
               of
               the
               fables
               of
               the
               Greekes
               ,
               made
               up
               his
               discourses
               of
               these
               things
               .
            
             Among
             which
             mixtures
             ,
             that
             which
             he
             hath
             of
             the
             
               Fortunate
               Ilands
            
             ,
             is
             reckoned
             by
             c
             Theodoret
             for
             one
             :
             whereof
             you
             may
             reade
             in
             d
             Hesiod
             ,
             e
             Pindarus
             ,
             f
             
               Diodorus
               Siculus
            
             ,
             g
             Plutarch
             ,
             and
             h
             Iosephus
             also
             ;
             who
             treating
             of
             the
             diverse
             sectes
             that
             were
             among
             the
             Iewes
             ,
             sheweth
             that
             the
             Essenes
             borrowed
             this
             opinion
             (
             of
             the
             placing
             of
             good
             mens
             soules
             in
             a
             certaine
             pleasant
             habitation
             beyond
             the
             Ocean
             )
             from
             the
             Grecians
             .
             But
             the
             Pharisees
             (
             as
             hee
             noteth
             i
             elsewhere
             )
             held
             
             that
             the
             place
             ,
             wherein
             both
             rewards
             were
             given
             to
             the
             good
             and
             punishments
             to
             the
             wicked
             ,
             was
             
               under
               the
               earth
            
             :
             which
             as
             k
             Origen
             doth
             declare
             to
             have
             been
             the
             common
             opinion
             of
             the
             Iewes
             ,
             so
             doth
             Lucian
             shew
             that
             it
             was
             the
             more
             vulgar
             opinion
             among
             the
             Grecians
             .
             For
             among
             them
             l
             
               the
               common
               multitude
               ,
               whom
               wise
               men
            
             (
             saith
             he
             )
             
               call
               simple
               people
               ,
               being
               perswaded
               of
               these
               things
               by
               Homer
               and
               Hesiod
               and
               such
               other
               fabulous
               authors
               ,
               and
               receiving
               their
               Poëms
               for
               a
               law
               ;
               tooke
            
             HADES
             
               to
               be
               a
               certaine
               deepe
               place
               under
               the
               earth
               .
            
             The
             first
             originall
             of
             which
             conceite
             is
             by
             Cicero
             derived
             from
             hence
             .
             m
             
               The
               bodies
               falling
               into
               the
               ground
               ,
               and
               being
               covered
               with
               earth
               ,
               (
               whence
               they
               are
               said
               to
               be
               interred
               )
               men
               thought
               that
               the
               rest
               of
               the
               life
               of
               the
               dead
               was
               led
               under
               the
               earth
               ,
               upon
               which
               opinion
               of
               theirs
            
             (
             saith
             he
             )
             
               great
               errors
               did
               ensue
               :
               which
               were
               increased
               by
               the
               Poës
               .
            
             Others
             do
             imagine
             ,
             that
             the
             Poets
             herein
             had
             some
             relation
             to
             the
             n
             sphericall
             situation
             of
             the
             world
             :
             for
             the
             better
             understanding
             whereof
             ,
             these
             particulars
             following
             would
             be
             considered
             by
             them
             that
             have
             some
             knowledge
             in
             this
             kinde
             of
             learning
             .
          
           
             First
             ,
             the
             materiall
             Spheres
             in
             ancient
             time
             were
             not
             made
             moveable
             in
             their
             sockets
             ,
             as
             they
             are
             now
             ,
             that
             they
             might
             bee
             set
             to
             any
             elevation
             of
             the
             Pole
             :
             but
             were
             o
             fixt
             to
             the
             elevation
             of
             XXXVI
             .
             degrees
             ;
             which
             was
             the
             height
             of
             the
             Rhodian
             climat
             .
             Secondly
             ,
             the
             Horizon
             which
             devided
             this
             Sphere
             through
             the
             middle
             ,
             and
             separated
             the
             visible
             part
             of
             the
             world
             from
             the
             invisible
             ,
             was
             commonly
             esteemed
             the
             utmost
             
             bound
             of
             the
             earth
             :
             so
             that
             whatsoever
             was
             under
             that
             horizon
             ,
             was
             accounted
             to
             be
             under
             the
             earth
             .
             for
             neyther
             the
             common
             people
             ,
             nor
             yet
             some
             of
             the
             learned
             Doctros
             uf
             the
             Church
             (
             as
             p
             Lactantius
             ,
             q
             S.
             Augustine
             ,
             r
             Procopius
             ,
             and
             others
             )
             could
             be
             induced
             to
             beleeve
             that
             which
             our
             daily
             navigations
             finde
             now
             to
             bee
             most
             certaine
             ;
             that
             there
             should
             bee
             another
             southerne
             hemisphere
             of
             the
             earth
             ,
             inhabited
             by
             any
             Antipodes
             ,
             that
             did
             walke
             with
             their
             feete
             just
             opposite
             unto
             ours
             .
             Thirdly
             ,
             the
             great
             Ocean
             was
             supposed
             to
             be
             the
             thing
             in
             nature
             which
             was
             answerable
             to
             this
             horizon
             in
             the
             Sphere
             .
             Therefore
             it
             is
             observed
             by
             s
             Strabo
             that
             Homer
             ,
             and
             by
             t
             Theon
             ,
             u
             
               Achilles
               Statius
            
             ,
             and
             others
             that
             Aratus
             and
             the
             rest
             of
             the
             Poets
             doe
             put
             the
             Ocean
             for
             the
             Horizon
             :
             and
             thereupon
             where
             the
             astronomers
             say
             that
             the
             Sunne
             or
             the
             starres
             at
             their
             setting
             ,
             goe
             under
             the
             horizon
             the
             common
             phrase
             of
             the
             Poets
             is
             ,
             that
             they
             doe
             
               tingere
               se
               Oceano
            
             ,
             dive
             themselves
             into
             the
             Ocean
             .
             for
             as
             they
             tooke
             the
             Earth
             to
             be
             but
             halfe
             a
             globe
             ,
             and
             not
             a
             whole
             one
             :
             so
             they
             imagined
             that
             demye
             globe
             to
             be
             as
             it
             were
             a
             great
             mountaine
             or
             Iland
             seated
             in
             ,
             and
             invironed
             round
             about
             with
             the
             Ocean
             .
             Thus
             the
             author
             of
             the
             booke
             
               de
               Mundo
            
             ,
             affirmeth
             that
             x
             
               the
               whole
               world
               is
               one
               Iland
               ,
               compassed
               about
               with
               the
               Atlanticke
               sea
               :
            
             and
             
               Dionysius
               Alexandrinus
            
             ,
             in
             the
             beginning
             of
             his
             Geography
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
             wherein
             he
             followed
             Eratosthenes
             ,
             as
             his
             expositor
             Eustathius
             there
             noteth
             :
             who
             compareth
             also
             with
             this
             ,
             that
             place
             of
             Orpheus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               
                 —
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             whereunto
             answereth
             that
             of
             y
             Euphorion
             ,
             or
             (
             as
             z
             
               Achilles
               Statius
            
             citeth
             it
             )
             of
             
               Neoptolemus
               Parianus
            
             in
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             And
             this
             opinion
             of
             theirs
             the
             Fathers
             of
             the
             Church
             did
             the
             more
             readily
             entertayne
             :
             because
             they
             thought
             it
             had
             ground
             from
             *
             Psalm
             .
             24.2
             .
             and
             136.6
             .
             and
             such
             other
             testimonies
             of
             holy
             Scripture
             .
             a
             
               That
               the
               whole
               earth
            
             (
             saith
             
               Procopius
               Gazaeus
               )
               doth
               subsist
               in
               the
               waters
               ,
               and
               that
               there
               is
               no
               part
               of
               it
               which
               is
               situated
               under
               us
               voyde
               and
               clear'd
               of
               waters
               ;
               I
               suppose
               it
               be
               knowne
               unto
               all
               .
               For
               so
               doth
               the
               Scripture
               teach
               :
               Who
               stretcheth
               out
               the
               earth
               upon
               the
               waters
               .
               and
               againe
               :
               Hee
               hath
               founded
               it
               upon
               the
               seas
               ,
               and
               prepared
               it
               upon
               the
               floods
               .
               Neyther
               is
               it
               fit
               we
               should
               beleeve
               ,
               that
               any
               earth
               under
               us
               is
               inhabited
               ,
               opposite
               unto
               our
               part
               of
               the
               world
               .
            
             The
             same
             collection
             is
             made
             by
             S.
             b
             Hilary
             ,
             c
             Chrysostom
             ,
             d
             Caesarius
             ,
             and
             others
             .
             Fourthly
             ,
             it
             was
             thought
             by
             the
             ancient
             heathen
             ,
             that
             the
             Ocean
             (
             supplying
             the
             place
             of
             the
             Horizon
             )
             did
             e
             
               separate
               the
               visible
               world
               from
               the
               kingdome
               of
               Hades
               :
               and
               therefore
               that
               such
               as
               went
               to
               Hádes
            
             (
             or
             the
             world
             invisible
             to
             us
             )
             
               must
               first
               
               passe
               the
               Ocean
               .
            
             and
             that
             the
             pole
             Antarctick
             was
             seene
             by
             them
             there
             ,
             as
             the
             Arctick
             or
             North
             pole
             is
             by
             us
             here
             :
             according
             to
             that
             of
             Virgil
             in
             his
             Georgicks
             ,
             
               
                 Hic
                 vertex
                 nobis
                 semper
                 sublimis
                 :
                 at
                 illum
              
               
                 Sub
                 pedibus
                 Styx
                 atra
                 videt
                 ,
                 manesque
                 profundi
                 .
              
            
             Fiftly
             ,
             as
             they
             held
             that
             Hades
             was
             for
             situation
             placed
             from
             the
             center
             of
             the
             earth
             downeward
             ;
             so
             betwixt
             the
             beginning
             and
             the
             lowest
             part
             thereof
             they
             imagined
             as
             great
             a
             space
             to
             be
             interjected
             ,
             as
             there
             is
             betwixt
             Heaven
             and
             Earth
             .
             So
             saith
             Apollodorus
             of
             Tartarus
             ,
             the
             dungeon
             of
             torment
             .
             f
             
               This
               is
               a
               darke
               place
               in
               Hades
               ,
               having
               as
               great
               a
               distance
               from
               the
               earth
               ,
               as
               the
               earth
               from
               the
               heaven
               .
            
             and
             Hesiod
             in
             his
             Theogonia
             (
             agreably
             to
             that
             which
             before
             we
             heard
             from
             Homer
             )
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               It
               is
               as
               farre
               beneath
               the
               earth
               ,
               as
               heaven
               is
               from
               the
               earth
               :
               for
               thus
               equall
               is
               the
               distance
               from
               the
               earth
               unto
               darke
               Tartarus
               .
            
             whereunto
             that
             of
             Virgil
             may
             be
             added
             ,
             in
             the
             ●ixt
             of
             the
             Aeneids
             :
             
               
                 
                   —
                   tum
                   Tartarus
                   ipse
                
                 
                   Bis
                   patet
                   in
                   praeceps
                   tantum
                   tenditque
                   sub
                   umbras
                   ,
                
                 
                   Quantus
                   ad
                   aethereum
                   coeli
                   suspectus
                   Olympum
                   .
                
              
               
                 
                   —
                   then
                   Tartarus
                   it selfe
                   ,
                   that
                   sinke-hole
                   steep
                
                 
                   Two
                   times
                   as
                   low
                   descends
                   ,
                   two
                   times
                   as
                   headlong
                   downright
                   deep
                
                 
                   As
                   heaven
                   upright
                   ●s
                   hie
                   .
                
              
            
             that
             ,
             see
             how
             hye
             the
             heaven
             is
             over
             us
             ,
             when
             we
             looke
             upward
             to
             it
             ;
             the
             downright
             distance
             from
             thence
             to
             Tartarus
             ,
             should
             be
             twice
             as
             deepe
             againe
             .
             for
             so
             wee
             must
             conceive
             the
             Poets
             meaning
             to
             bee
             :
             if
             wee
             will
             make
             him
             to
             accord
             with
             the
             rest
             of
             his
             fellowes
             .
          
           
           
             These
             observations
             ,
             I
             doubt
             not
             ,
             will
             be
             censured
             by
             many
             to
             savour
             of
             a
             needlesse
             and
             fruitelesse
             curiositie
             :
             but
             the
             intelligent
             reader
             for
             all
             that
             will
             easily
             disc●rne
             ,
             how
             hereby
             he
             may
             be
             led
             to
             understand
             ,
             in
             what
             sense
             the
             ancient
             both
             heathen
             and
             Christian
             writers
             did
             hold
             Hades
             to
             be
             under
             the
             earth
             ;
             and
             upon
             what
             ground
             .
             For
             they
             did
             not
             meane
             thereby
             (
             as
             the
             Schoolemen
             generally
             doe
             ,
             and
             as
             g
             Tertullian
             sometime
             seemeth
             to
             imagine
             )
             that
             it
             was
             contayned
             within
             the
             bowels
             of
             the
             earth
             :
             but
             that
             it
             lay
             under
             the
             whole
             bulke
             thereof
             ,
             and
             occupied
             that
             whole
             space
             ,
             which
             we
             now
             finde
             to
             be
             taken
             up
             with
             the
             earth
             ,
             ayre
             and
             firmament
             of
             the
             southerne
             hemisphere
             .
             h
             
               the
               inhabitants
               of
               which
               infernall
               region
               and
               vast
               depth
            
             are
             thereupon
             affirmed
             by
             S.
             Hilary
             to
             be
             
               non
               intra
               terram
               sed
               infra
               terram
               ,
            
             not
             within
             the
             earth
             but
             beneath
             the
             earth
             .
             And
             this
             proceeded
             from
             no
             other
             ground
             ,
             but
             the
             vulgar
             opinion
             ,
             that
             the
             southerne
             hemisphere
             of
             the
             earth
             was
             not
             inhabited
             by
             living
             men
             ,
             as
             our
             north●rne
             is
             insomuch
             that
             some
             of
             the
             heathen
             atheists
             ,
             finding
             the
             contrary
             to
             be
             true
             by
             the
             discourse
             of
             right
             reason
             ;
             endevoured
             to
             perswade
             themselves
             from
             thence
             ,
             that
             there
             was
             no
             such
             place
             as
             Hades
             at
             all
             .
             i
             
               Lucretius
               for
               the
               greater
               part
            
             ,
             (
             saith
             
               Servius
               )
               and
               others
               fully
               teach
               ,
               tha●
               the
               kingdomes
               of
               Hell
               cannot
               as
               much
               as
               have
               a
               being
               .
               For
               what
               place
               can
               we
               say
               they
               have
               ;
               when
               under
               the
               earth
               our
               Antipodes
               are
               sayd
               to
               be
               ?
               and
               that
               they
               should
               be
               in
               the
               midst
               of
               the
               earth
               ,
               neyther
               will
               the
               solidity
               permit
               ,
               nor
               the
               center
               of
               the
               earth
               .
               which
               earth
               if
               it
               be
               in
               the
               middle
               of
               the
               world
               ,
               the
               profundity
               thereof
               can
               
               not
               be
               so
               great
               ,
               that
               it
               may
               have
               those
               Inferos
               within
               it
               ,
               in
               which
               is
               Tartarus
               :
               whereof
               we
               reade
               ,
            
             
               
                 Bis
                 patet
                 in
                 praeceps
                 tantum
                 ,
                 tenditque
                 sub
                 umbras
              
               
                 Quantus
                 ad
                 aethereum
                 coeli
                 suspectus
                 Olympum
                 .
              
            
             But
             Chrstiian
             men
             ,
             being
             better
             instructed
             out
             of
             the
             word
             of
             God
             ,
             were
             taught
             to
             answere
             otherwise
             .
             k
             
               If
               thou
               dost
               aske
               me
            
             (
             saith
             S.
             
               Chrysostom
               )
               of
               the
               situation
               and
               place
               of
            
             Gehenna
             :
             
               I
               will
               answere
               and
               say
               ,
               that
               it
               is
               seated
               somewhere
               out
               of
               this
               world
            
             ;
             and
             that
             
               it
               is
               not
               to
               be
               inquired
               in
               what
               place
               it
               is
               situated
               ,
               but
               by
               what
               meanes
               rather
               it
               may
               be
               avoyded
               .
            
          
           
             In
             the
             Dialogue
             betwixt
             
               Gregory
               Nyssen
            
             and
             that
             admirable
             woman
             Macrina
             ,
             S.
             Basils
             sister
             ,
             touching
             
               the
               Soule
               and
               the
               Resurrection
            
             ,
             this
             point
             is
             stood
             upon
             at
             large
             :
             the
             question
             being
             first
             proposed
             by
             Gregory
             in
             this
             maner
             .
             l
             
               Where
               is
               that
               name
               of
               Hádes
               somuch
               spoken
               of
               ?
               which
               is
               so
               much
               treated
               of
               in
               our
               common
               conversation
               ,
               so
               much
               in
               the
               writings
               both
               of
               the
               heathen
               and
               our
               owne
               .
               into
               which
               all
               men
               thinke
               that
               the
               soules
               are
               translated
               from
               hence
               as
               into
               a
               certaine
               receptacle
               .
               For
               you
               will
               not
               say
               that
               the
               elements
               ar●
               this
               Hades
               .
            
             whereunto
             Macrina
             thus
             replyeth
             .
             m
             
               It
               appeareth
               that
               thou
               didst
               not
               give
               much
               heed
               to
               my
               speech
               .
               for
               when
               I
               spake
               of
               the
               translation
               of
               the
               soule
               from
               that
               which
               is
               seen
               unto
               that
               which
               is
               invisible
               ;
               I
               thought
               I
               had
               left
               nothing
               behinde
               to
               be
               inquired
               of
               Had●s
               .
               Neyther
               doth
               that
               name
               ,
               wherein
               soules
               are
               said
               to
               be
               ,
               seeme
               to
               me
               to
               signifie
               any
               other
               thing
               eyther
               in
               profane
               writers
               or
               in
               the
               holy
               scripture
               ,
               save
               onely
               a
               removing
               unto
               that
               which
               is
               invisible
               and
               unseene
               .
            
             Thereupon
             
             it
             being
             further
             demanded
             :
             n
             
               how
               then
               doe
               some
               thinke
               that
               a
               certaine
               subterraneall
               place
               should
               be
               so
               called
               ,
               and
               that
               the
               soules
               doe
               lodge
               therein
               ?
            
             for
             answere
             thereunto
             it
             is
             said
             ,
             that
             there
             is
             no
             maner
             of
             difference
             betwixt
             the
             lower
             hemisphere
             of
             the
             earth
             ,
             and
             that
             wherein
             we
             live
             :
             that
             as
             long
             as
             the
             principall
             doctrine
             of
             the
             immortalitie
             of
             the
             soule
             is
             yeelded
             unto
             ,
             no
             controversie
             should
             be
             moved
             touching
             the
             place
             therof
             ;
             that
             locall
             position
             is
             proper
             to
             bodies
             ,
             and
             the
             soule
             being
             incorporeall
             hath
             no
             need
             to
             be
             detained
             in
             certaine
             places
             .
             then
             the
             place
             objected
             from
             Philip.
             2.10
             .
             of
             those
             
               under
               the
               earth
            
             that
             should
             bow
             at
             the
             name
             of
             Iesus
             ,
             being
             largely
             skanned
             :
             this
             in
             the
             end
             is
             laid
             downe
             for
             the
             conclusion
             .
             o
             
               These
               things
               being
               thus
               ,
               no
               man
               can
               constraine
               us
               by
               the
               name
               of
               things
               under
               the
               earth
               to
               understand
               any
               subterraneall
               place
               :
               forasmuch
               as
               the
               ayre
               do●h
               so
               equally
               compasse
               the
               earth
               round
               about
               ,
               that
               there
               is
               no
               part
               thereof
               found
               naked
               from
               the
               covering
               of
               the
               ayre
               .
            
             Both
             these
             opinions
             are
             thus
             propounded
             by
             p
             Theophylact
             ,
             and
             by
             q
             
               Hugò
               Etherianus
            
             after
             him
             .
             
               What
               is
               Hades
            
             or
             
               Hell
               ?
               Some
               say
               that
               it
               is
               a
               darke
               place
               under
               the
               earth
               .
               Others
               say
               ,
               that
               it
               is
               the
               translation
               of
               the
               soule
               from
               that
               which
               is
               visible
               unto
               that
               which
               is
               unseene
               and
               invisible
               .
               For
               while
               the
               soule
               is
               in
               the
               body
               ,
               it
               is
               seene
               by
               the
               proper
               operations
               thereof
               :
               but
               being
               translated
               out
               of
               the
               body
               ,
               it
               is
               invisible
               ;
               and
               this
               did
               they
               say
               was
               Hádes
               .
            
          
           
             So
             where
             the
             author
             of
             the
             
               Ecclesiasticall
               Hierarchy
            
             
             defineth
             death
             to
             be
             a
             separation
             of
             the
             united
             parts
             ,
             and
             the
             bringing
             to
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             unto
             that
             which
             is
             
               invisible
               to
               us
            
             :
             his
             scholiast
             Maximus
             noteth
             thereupon
             ,
             that
             r
             
               this
               invisible
               thing
               some
               doe
               affirme
               to
               be
               Hádes
               ;
               that
               is
               to
               say
               ,
               an
               unseene
               and
               invisible
               departure
               of
               the
               soule
               unto
               places
               not
               to
               be
               seene
               by
               the
               sense
               of
               man.
            
             Hitherto
             also
             may
             be
             referred
             the
             place
             cited
             s
             before
             out
             of
             Origen
             in
             his
             fourth
             book
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             which
             by
             S.
             Hierome
             is
             thus
             delivered
             .
             t
             
               They
               who
               dye
               in
               this
               world
               by
               the
               separation
               of
               the
               flesh
               and
               the
               soule
               ,
               according
               to
               the
               difference
               of
               their
               workes
               obtaine
               diverse
               places
               in
               Hell.
            
             Where
             by
             
               Hádes
               ,
               Inferi
            
             ,
             or
             Hell
             he
             meaneth
             indefinitely
             the
             
               other
               world
            
             :
             in
             which
             how
             the
             soules
             of
             the
             godly
             were
             disposed
             ,
             hee
             thus
             declareth
             in
             another
             place
             .
             u
             
               The
               soule
               leaveth
               the
               darkenesse
               of
               this
               world
               ,
               and
               the
               blindnesse
               of
               this
               bodily
               nature
               ,
               and
               is
               translated
               unto
               another
               world
               :
               which
               is
               eyther
               the
               bosome
               of
               Abraham
               ,
               as
               it
               is
               shewed
               in
               Lazarus
               ,
               or
               Paradise
               ,
               as
               in
               the
               thiefe
               that
               beleeved
               upon
               the
               crosse
               ;
               or
               yet
               if
               God
               know
               that
               there
               be
               any
               other
               places
               ,
               or
               other
               mansions
               ,
               by
               which
               the
               soule
               that
               beleeveth
               in
               God
               passing
               ,
               and
               comming
               unto
               that
               river
               which
               maketh
               glad
               the
               citie
               of
               God
               ,
               may
               receive
               within
               it
               the
               lott
               of
               the
               inheritance
               promised
               unto
               the
               Fathers
               .
            
             For
             touching
             the
             determinate
             state
             of
             the
             faithfull
             soules
             departed
             this
             life
             ,
             the
             ancient
             Doctors
             (
             as
             we
             have
             shewed
             )
             were
             not
             so
             thoroughly
             resolved
             .
          
           
             Now
             ,
             all
             the
             question
             betwixt
             us
             and
             the
             Romanistes
             is
             ,
             whether
             the
             faithfull
             be
             received
             into
             their
             everlasting
             tabernacles
             presently
             upon
             their
             removeall
             out
             of
             the
             body
             ,
             or
             after
             they
             have
             beene
             first
             
               purified
               
               to
               the
               point
            
             (
             as
             Allen
             speaketh
             )
             in
             the
             furnace
             of
             Purgatorie
             :
             but
             in
             the
             time
             of
             the
             Fathers
             ,
             as
             S.
             Augustin
             noteth
             ,
             the
             x
             
               great
               question
               was
               ,
               vvhether
               the
               receiving
            
             of
             them
             into
             those
             everlasting
             tabernacles
             were
             
               performed
               presently
               after
               this
               life
               ;
               or
               in
               the
               end
               of
               the
               world
               ,
               at
               the
               resurrection
               of
               the
               dead
               ,
               and
               the
               last
               retribution
               of
               judgement
               .
            
             And
             so
             concerning
             Hell
             the
             question
             was
             as
             great
             among
             them
             ,
             whether
             all
             ,
             good
             and
             bad
             ,
             went
             thither
             or
             no
             ?
             whereof
             the
             same
             S.
             Augustin
             is
             a
             witnesse
             also
             ;
             who
             upon
             that
             speech
             of
             Iacob
             ,
             Gen.
             37.35
             .
             
               I
               will
               goe
               downe
               to
               my
               sonne
               mourning
               into
               Hell
               ,
            
             writeth
             thus
             .
             y
             
               It
               useth
               to
               be
               a
               great
               question
               ,
               in
               what
               maner
               Hell
               should
               be
               understood
               :
               vvhether
               evill
               men
               onely
               ,
               or
               good
               men
               also
               when
               they
               are
               dead
               doe
               use
               to
               goe
               downe
               thither
               .
               And
               if
               evill
               men
               only
               doe
               ;
               how
               doth
               he
               say
               that
               he
               would
               goe
               downe
               unto
               his
               sonne
               mourning
               ?
               for
               he
               did
               not
               beleeve
               that
               he
               was
               in
               the
               paines
               of
               Hell.
               Or
               be
               these
               the
               words
               of
               a
               troubled
               &
               grieving
               man
               ,
               amplifying
               his
               evils
               frō
               hence
               ?
            
             and
             upon
             that
             other
             speech
             of
             his
             ,
             Genes
             .
             42.38
             .
             
               You
               shal
               bring
               down
               mine
               old
               age
               with
               sorrow
               unto
               Hell.
            
             z
             
               Whether
               therefore
               unto
               Hell
               ,
               because
               with
               sorrow
               ?
               Or
               although
               sorrow
               were
               away
               ,
               speaketh
               he
               these
               things
               as
               if
               he
               were
               t●
               goe
               down
               into
               hell
               by
               dying
               ?
               For
               of
               Hell
               there
               is
               a
               great
               question
               :
               and
               what
               the
               Scripture
               delivereth
               thereof
               ,
               in
               all
               the
               places
               where
               it
               hath
               occasion
               to
               make
               mention
               of
               it
               ,
               is
               to
               be
               observed
               .
            
             Hitherto
             S.
             Augustin
             :
             who
             had
             reference
             to
             this
             
               great
               question
            
             ,
             when
             he
             said
             as
             hath
             beene
             a
             before
             alledged
             .
             
               Of
               Hell
               neyther
               have
               I
               had
               any
               experience
               
               as
               yet
               ,
               nor
               you
               :
               and
               peradventure
               there
               shal
               be
               another
               way
               ,
               and
               by
               Hell
               it
               shall
               not
               be
               .
               For
               these
               things
               are
               uncertaine
               .
            
             Neyther
             is
             there
             greater
             question
             among
             the
             Doctors
             of
             the
             Church
             concerning
             the
             Hell
             of
             the
             Fathers
             of
             the
             Old
             Testament
             ,
             then
             there
             is
             of
             the
             Hell
             of
             the
             faithfull
             now
             in
             the
             time
             of
             the
             New
             :
             neyther
             are
             there
             greater
             differences
             betwixt
             them
             touching
             the
             Hell
             into
             which
             our
             Saviour
             went
             (
             whether
             it
             were
             under
             the
             earth
             or
             above
             ,
             whether
             a
             darkesome
             place
             or
             a
             lightsome
             ,
             whether
             a
             prison
             or
             a
             paradise
             )
             then
             there
             are
             of
             the
             mansions
             wherein
             the
             soules
             of
             the
             blessed
             do
             now
             continue
             .
          
           
             S.
             Hierome
             ,
             interpreting
             those
             words
             of
             King
             Ezechias
             ,
             Esai
             .
             38.10
             .
             
               I
               shall
               goe
               to
               the
               gates
               of
               Hell
            
             :
             saith
             that
             this
             is
             meant
             ,
             b
             
               eyther
               of
               the
               common
               law
               of
               nature
               ,
               or
               else
               of
               those
               gates
               ,
               from
               which
               that
               he
               was
               delivered
               ,
               the
               Psalmist
               singeth
               ;
               Thou
               that
               liftest
               me
               up
               from
               the
               gates
               of
               death
               ,
               that
               I
               may
               shew
               forth
               all
               thy
               prayses
               in
               the
               gates
               of
               the
               daughter
               of
               Sion
               .
            
             (
             Psalm
             .
             9.13
             ,
             14.
             )
             Now
             as
             some
             of
             the
             Fathers
             doe
             expound
             our
             Saviours
             going
             to
             Hell
             ,
             of
             his
             descending
             into
             Gehenna
             :
             so
             others
             expound
             it
             of
             his
             going
             to
             Hell
             according
             to
             
               the
               common
               law
               of
               nature
            
             ;
             the
             common
             law
             of
             nature
             (
             I
             say
             )
             which
             extendeth
             it selfe
             indifferently
             unto
             all
             the
             dead
             ,
             whether
             they
             belong
             to
             the
             state
             of
             the
             New
             Testament
             or
             of
             the
             Old.
             For
             as
             Christs
             soule
             was
             in
             all
             points
             made
             like
             unto
             ours
             (
             sinne
             onely
             excepted
             )
             while
             it
             was
             joyned
             with
             his
             body
             here
             in
             the
             land
             of
             the
             living
             :
             so
             when
             he
             had
             humbled
             himselfe
             unto
             the
             death
             ,
             it
             became
             him
             in
             all
             things
             to
             be
             made
             like
             unto
             his
             brethren
             ,
             even
             in
             that
             state
             of
             dissolution
             .
             c
             And
             so
             indeed
             the
             soule
             of
             
               Iesus
               had
               experience
               of
               both
               .
               For
               
               it
               was
               in
               the
               place
               of
               humaine
               soules
               ,
               and
               being
               out
               of
               the
               flesh
               did
               live
               and
               subsist
               .
               It
               was
               a
               reasonable
               soule
               therefore
               and
               of
               the
               same
               substance
               with
               the
               soules
               of
               men
               ;
               even
               as
               his
               flesh
               is
               of
               the
               same
               substance
               with
               the
               flesh
               of
               men
               ,
               proceeding
               from
               Mary
            
             :
             saith
             Eustathius
             the
             Patriarch
             of
             Antioch
             in
             his
             exposition
             of
             that
             text
             of
             the
             Psalme
             ;
             
               Thou
               wilt
               not
               leave
               my
               soule
               in
               Hell
               ,
            
             Where
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Hell
             ,
             you
             see
             ,
             he
             understandeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               place
               of
               humaine
               soules
            
             (
             which
             is
             the
             Hebrewes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               world
               of
               spirits
            
             )
             and
             by
             the
             disposing
             of
             Christs
             soule
             there
             after
             the
             maner
             of
             other
             soules
             ,
             concludeth
             it
             to
             be
             of
             the
             same
             nature
             with
             other
             mens
             soules
             .
             So
             S
             Hilary
             in
             his
             exposition
             of
             the
             138.
             
             Psalme
             .
             d
             
               This
               is
               the
               law
               of
               humaine
               necessitie
               ,
            
             saith
             he
             ,
             
               that
               the
               bodies
               being
               buried
               ,
               the
               soules
               should
               goe
               to
               Hell.
               Which
               descent
               the
               Lord
               did
               not
               refuse
               for
               the
               accomplishment
               of
               a
               true
               man.
            
             and
             a
             little
             after
             he
             repeateth
             it
             ,
             that
             
               de
               supernis
               ad
               inferos
               mortis
               lege
               descendit
               ,
            
             he
             
               descended
               from
               the
               supernall
               to
               the
               infernall
               parts
               by
               the
               law
               of
               death
               .
            
             and
             upon
             the
             53.
             
             Psalme
             more
             fully
             .
             e
             
               To
               fulfill
               the
               nature
               of
               man
               he
               subjected
               himselfe
               to
               death
               ,
               that
               is
               ,
               to
               a
               departure
               as
               it
               were
               of
               the
               soule
               and
               body
               ;
               and
               pierced
               into
               the
               infernall
               seates
               ,
               which
               was
               a
               thing
               that
               seemed
               to
               be
               du●
               unto
               man.
               
            
          
           
             So
             Leo
             ,
             in
             one
             of
             his
             Sermons
             upon
             our
             Lords
             passion
             .
             s
             
               Hee
               did
               undergoe
               the
               lawes
               of
               Hell
               by
               dying
               ,
               but
               did
               dissolve
               them
               by
               rising
               againe
               :
               and
               so
               did
               cut
               off
               the
               perpetuitie
               of
               death
               ,
               that
               of
               eternall
               hee
               might
               make
               it
               temporall
               .
            
             So
             Irenaeus
             ,
             having
             said
             ,
             that
             our
             Lord
             g
             
               conversed
               three
               dayes
               where
               the
               dead
               were
               ,
            
             addeth
             that
             
             therein
             he
             h
             
               observed
               the
               law
               of
               the
               dead
               ,
               that
               hee
               might
               be
               made
               the
               first
               begotten
               from
               the
               dead
               ;
               staying
               untill
               the
               third
               day
               in
               the
               lower
               parts
               of
               the
               earth
               ,
               and
               afterward
               rising
               in
               his
               flesh
               .
            
             Then
             he
             draweth
             from
             thence
             this
             generall
             conclusion
             .
             i
             
               Seeing
               our
               Lord
               went
               in
               the
               midst
               of
               the
               shadow
               of
               death
               ,
               vvhere
               the
               soules
               of
               the
               dead
               were
               ,
               then
               afterward
               rose
               againe
               corporally
               ,
               and
               after
               his
               resurrection
               was
               assumed
               :
               it
               is
               manifest
               that
               the
               soules
               of
               his
               disciples
               also
               ,
               for
               whose
               sake
               the
               Lord
               wrought
               these
               things
               ,
               shall
               goe
               to
               an
               invisible
               place
               appointed
               unto
               them
               by
               God
               ,
               and
               there
               shall
               abide
               untill
               the
               resurrection
               ,
               wayting
               for
               the
               resurrection
               ;
               and
               afterwards
               receaving
               their
               bodies
               ,
               and
               rising
               againe
               perfectly
               ,
               that
               is
               to
               say
               corporally
               ,
               even
               as
               our
               Lord
               did
               rise
               againe
               ,
               they
               shall
               so
               come
               unto
               the
               presence
               of
               God.
               For
               there
               is
               no
               disciple
               above
               his
               master
               :
               but
               every
               one
               shall
               be
               perfect
               ,
               if
               he
               be
               as
               his
               master
               .
            
             The
             like
             collection
             doth
             Tertullian
             make
             in
             his
             booke
             of
             the
             Soule
             .
             k
             
               If
               Christ
               being
               God
               ,
               because
               he
               was
               also
               man
               ,
               dying
               according
               to
               the
               Scriptures
               ,
               and
               being
               buried
               according
               to
               the
               same
               ,
               did
               heere
               also
               satisfie
               the
               law
               ,
               by
               performing
               the
               course
               of
               an
               humane
               death
               in
               Hell
               ;
               neyther
               did
               ascend
               into
               the
               higher
               parts
               of
               the
               heavens
               ,
               before
               he
               descended
               into
               the
               lower
               parts
               of
               the
               earth
               ,
               that
               he
               might
               there
               make
               the
               Patriarches
               and
               Prophets
               partakers
               of
               himselfe
               :
               thou
               hast
               ,
               both
               to
               beleeve
               that
               there
               is
               a
               region
               of
               Hell
               under
               the
               earth
               ,
               and
               to
               push
               them
               with
               the
               elbowe
               ,
               who
               proudly
               enough
               doe
               not
               thinke
               the
               soules
               of
               the
               faithfull
               to
               be
               fit
               for
               Hell
               ;
               servants
               above
               their
               Lord
               ,
               and
               disciples
               above
               their
               Master
               ,
               scorning
               perhaps
               to
               take
               the
               comfort
               of
               expecting
               
               the
               resurrection
               in
               Abrahams
               bosome
               .
            
             And
             in
             the
             same
             booke
             ,
             speaking
             of
             the
             soule
             :
             l
             
               What
               is
               that
            
             ,
             saith
             he
             ,
             
               which
               is
               translated
               unto
               the
               infernall
               parts
            
             (
             or
             
               Hell
               )
               after
               the
               separation
               of
               the
               body
               ?
               which
               is
               detayned
               there
               ,
               which
               is
               reserved
               unto
               the
               day
               of
               judgement
               ,
               unto
               which
               Christ
               by
               dying
               did
               descend
               ,
               to
               the
               soules
               of
               the
               Patriarches
               ,
               I
               thinke
               .
            
             Where
             he
             maketh
             the
             Hell
             unto
             which
             our
             Saviour
             did
             descend
             ,
             to
             be
             the
             common
             receptacle
             not
             of
             the
             soules
             of
             the
             Patriarches
             alone
             ,
             but
             also
             of
             the
             soules
             that
             are
             now
             still
             separated
             from
             their
             bodies
             :
             as
             being
             the
             place
             
               quò
               universa
               humanitas
               trahitur
            
             (
             as
             he
             speaketh
             m
             elsewhere
             in
             that
             booke
             )
             
               unto
               which
               all
               mankinde
               is
               drawne
               .
            
          
           
             So
             Novatianus
             after
             him
             ,
             affirmeth
             that
             the
             very
             places
             n
             
               which
               lye
               under
               the
               earth
               be
               not
               voyde
               of
               distinguished
               and
               ordered
               powers
               .
               For
               that
               is
               the
               place
            
             (
             saith
             he
             )
             
               whither
               the
               soules
               both
               of
               the
               godly
               and
               ungodly
               are
               led
               ,
               receiving
               the
               fore-judgements
               of
               their
               future
               d●ome
               .
               Lactantius
            
             saith
             that
             our
             Saviour
             o
             rose
             againe
             
               ab
               inferis
            
             ,
             from
             Hell
             :
             but
             so
             he
             saith
             also
             that
             the
             dead
             Saints
             shall
             be
             p
             raised
             up
             
               ab
               inferis
            
             at
             the
             time
             of
             the
             Resurrection
             .
             S.
             Cyrill
             of
             Alexandria
             saith
             that
             the
             Iewes
             q
             
               killed
               Christ
               ,
               and
               cast
               him
               into
               the
               deepe
               and
               darke
               dungeon
               of
               death
               ,
               that
               is
               ,
               into
               Hades
               :
            
             adding
             afterward
             ,
             that
             r
             
               Hades
               may
               rightly
               be
               esteemed
               to
               be
               the
               house
               and
               mansion
               of
               such
               as
               are
               deprived
               of
               life
               .
               Nicephorus
               Gregoras
            
             in
             his
             funerall
             Oration
             upon
             
               Theodorus
               Metochites
            
             ,
             putteth
             in
             this
             for
             one
             strayne
             of
             his
             lamentation
             .
             s
             
               Who
               hath
               brought
               downe
               that
               heavenly
               man
               unto
               the
               
               bottome
               of
               Hades
               ?
            
             and
             Andrew
             archbishop
             of
             Crete
             ,
             touching
             the
             descent
             both
             of
             Christ
             and
             all
             Christians
             after
             him
             even
             unto
             the
             darke
             and
             comfortlesse
             Hades
             writeth
             in
             this
             maner
             .
             t
             
               If
               hee
               ,
               who
               was
               the
               Lord
               and
               master
               of
               all
               ,
               and
               the
               light
               of
               them
               that
               are
               in
               darknesse
               ,
               and
               the
               life
               of
               all
               men
               ,
               would
               taste
               death
               ,
               and
               undergoe
               the
               descent
               into
               Hell
               ,
               that
               he
               might
               be
               made
               like
               unto
               us
               in
               all
               things
               ,
               sinne
               excepted
               ;
               and
               for
               three
               dayes
               went
               thorough
               the
               sad
               ,
               obscure
               and
               darke
               region
               of
               Hell
               :
               what
               strange
               thing
               is
               it
               ,
               that
               wee
               who
               are
               sinners
               ,
               and
               dead
               in
               trespasses
               (
               according
               to
               the
               great
               Apostle
               )
               who
               are
               subject
               to
               generation
               and
               corruption
               ;
               should
               meete
               with
               death
               ,
               and
               goe
               with
               our
               soule
               into
               the
               darke
               chambers
               of
               Hell
               ,
               where
               we
               cannot
               see
               light
               ,
               nor
               behold
               the
               life
               of
               mortall
               men
               ?
               For
               are
               wee
               above
               our
               Master
               ,
               or
               better
               then
               the
               Saints
               ,
               who
               underwent
               these
               things
               of
               ours
               after
               the
               like
               maner
               that
               we
               must
               doe
               ?
            
          
           
             Iuvencus
             intimateth
             ,
             that
             our
             Saviour
             giving
             up
             the
             ghost
             sent
             his
             soule
             unto
             heaven
             ,
             in
             those
             verses
             of
             his
             :
             
               
                 u
                 Tunc
                 clamor
                 Domini
                 magno
                 conamine
                 missus
                 ,
              
               
                 Aethereis
                 animam
                 comitem
                 commiscuit
                 auris
                 .
              
            
             
               Eusebius
               Emesenus
            
             collecteth
             so
             much
             from
             the
             last
             words
             which
             our
             Lord
             uttered
             at
             the
             same
             time
             ;
             
               Father
               ,
               into
               thine
               hands
               I
               commend
               my
               spirit
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             x
             he
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               His
               spirit
               was
               above
               ,
               and
               his
               body
               remayned
               upon
               the
               crosse
               for
               us
               .
            
             In
             the
             Greeke
             exposition
             of
             the
             Canticles
             ,
             collected
             out
             of
             
               Eusebius
               ,
               Philo
               Carpathius
            
             and
             others
             ,
             that
             sentence
             in
             the
             beginning
             of
             the
             sixt
             chapter
             ,
             
               My
               beloved
               
               is
               gone
               down
               into
               his
               garden
               ,
            
             is
             interpreted
             of
             Christs
             y
             going
             
               to
               the
               soules
               of
               the
               Saints
               in
               Hádes
               .
            
             which
             in
             the
             Latin
             collections
             that
             beare
             the
             name
             of
             
               Philo
               Carpathius
            
             is
             thus
             more
             largely
             expressed
             .
             z
             
               By
               this
               descending
               of
               the
               Bridegrome
               ,
               we
               may
               understand
               the
               descending
               of
               our
               Lord
               Iesus
               Christ
               into
               Hell
               as
               I
               suppose
               :
               for
               that
               which
               followeth
               proveth
               this
               ,
               when
               he
               sayeth
               ;
               To
               the
               beds
               of
               spices
               .
               For
               those
               ancient
               holy
               men
               are
               not
               unfi●ly
               signified
               by
               the
               beds
               of
               spices
               ;
               such
               as
               were
               ,
               Noë
               ,
               Abraham
               ,
               Isaac
               ,
               Iacob
               ,
               Moses
               ,
               Iob
               ,
               David
               ,
               Samuel
               ,
               Elisaeus
               ,
               Daniel
               ,
               and
               very
               many
               others
               before
               the
               Law
               &
               in
               the
               Law
               :
               who
               all
               of
               them
               ,
               like
               unto
               beds
               of
               spices
               ,
               gave
               a
               most
               sweete
               smell
               of
               the
               odours
               and
               fruits
               of
               holy
               righteousnesse
               .
               For
               then
               as
               a
               triumpher
               did
               he
               enter
               into
            
             PARADISE
             ,
             
               when
               he
               pierced
               into
               Hell.
               God
               himselfe
               is
               present
               with
               us
               for
               a
               witnesse
               in
               this
               matter
               ,
               when
               he
               answered
               most
               graciously
               to
               the
               Thiefe
               upon
               the
               Crosse
               ,
               commending
               himselfe
               unto
               him
               most
               religiously
               ;
               To
               day
               shalt
               thou
               be
               with
               me
               in
               Paradise
               .
            
             Lastly
             touching
             this
             Paradise
             ,
             the
             various
             opinions
             of
             the
             ancient
             are
             thus
             layd
             downe
             by
             Olympiodorus
             ;
             to
             seeke
             no
             farther
             .
             a
             
               It
               is
               a
               thing
               worthy
               of
               enquirie
               ,
               in
               
               what
               place
               under
               the
               Sunne
               the
               righteous
               are
               placed
               which
               have
               left
               this
               life
               .
               Certaine
               it
               is
               ,
               that
               in
               Paradise
               :
               forasmuch
               as
               Christ
               said
               unto
               the
               Thiefe
               ;
               This
               day
               shalt
               thou
               be
               with
               me
               in
               Paradise
               .
               And
               it
               is
               to
               be
               knowne
               ,
               that
               the
               literall
               Tradition
               teacheth
               Paradise
               to
               be
               in
               earth
               .
               But
               some
               have
               said
               that
               Paradise
               also
               is
               in
               Hell
               ,
               that
               is
               ,
               in
               a
               place
               under
               the
               earth
               :
               unto
               which
               opinion
               of
               theirs
               they
               apply
               that
               of
               the
               Gospell
               ;
               where
               the
               rich
               man
               saw
               Lazarus
               ,
               being
               yet
               himselfe
               sunke
               downe
               in
               a
               lower
               place
               ,
               when
               Lazarus
               was
               in
               a
               place
               more
               eminent
               ,
               where
               Abraham
               was
               .
               But
               howsoever
               the
               matter
               goeth
               ;
               this
               without
               doubt
               is
               manifest
               ,
               aswell
               out
               of
               Ecclesiastes
               as
               out
               of
               all
               the
               sacred
               Scripture
               ,
               that
               the
               godly
               shall
               be
               in
               prosperity
               and
               peace
               ,
               and
               the
               ungodly
               in
               punishments
               and
               torments
               .
               And
               others
               are
               of
               the
               minde
               ,
               that
               Paradise
               is
               in
               the
               Heavens
               ,
               &c.
               
            
             Hitherto
             Olympiodorus
             .
          
           
             That
             
               Christs
               soule
               went
               into
               Paradise
            
             ,
             b
             Doctor
             Bishop
             saith
             ,
             being
             
               well
               understood
               ,
               is
               true
               .
               For
               his
               soule
               in
               hell
               ,
               had
               the
               joyes
               of
               Paradise
               :
               but
               to
               make
               that
               an
               exposition
               of
               Christs
               descending
               into
               hell
               ,
               is
               to
               expound
               a
               thing
               by
               the
               flat
               contrary
               of
               it
               .
            
             Yet
             this
             ridiculous
             exposition
             ,
             he
             affirmeth
             to
             be
             
               received
               of
               most
               Protestants
            
             .
             Which
             is
             even
             as
             true
             ,
             as
             that
             which
             he
             avoucheth
             in
             the
             same
             place
             ;
             that
             this
             article
             of
             the
             descent
             into
             Hell
             is
             to
             be
             found
             c
             
               in
               the
               old
               Roman
               Creed
               expounded
               by
               Ruffinus
               :
            
             where
             Ruffinus
             (
             as
             we
             have
             heard
             )
             expounding
             that
             article
             ,
             delivereth
             the
             flat
             contrarie
             ,
             that
             it
             is
             
               not
               found
               added
               in
               the
               Creed
               of
               the
               Church
               of
               Rome
               .
            
             It
             is
             true
             indeed
             ,
             that
             more
             than
             
               most
               Protestants
            
             do
             interprete
             the
             words
             of
             Christ
             uttered
             unto
             the
             Thiefe
             upon
             the
             Crosse
             ,
             Luk.
             23.43
             .
             of
             the
             going
             of
             his
             soule
             into
             Paradise
             :
             where
             our
             Saviour
             meaning
             simply
             and
             plainly
             ,
             that
             hee
             would
             be
             that
             day
             in
             d
             Heaven
             ;
             M.
             Bishop
             
             would
             have
             him
             so
             to
             be
             understood
             ,
             as
             if
             he
             had
             meant
             that
             that
             day
             he
             would
             be
             in
             Hell.
             And
             must
             it
             be
             now
             held
             more
             ridiculous
             in
             Protestants
             ,
             to
             take
             Hell
             for
             Paradise
             ;
             then
             in
             M.
             Bishop
             ,
             to
             take
             Paradise
             for
             Hell
             ?
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             be
             the
             wordes
             of
             the
             Apostles
             Creed
             in
             the
             Greeke
             :
             and
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             the
             Symbol
             of
             e
             Athanasius
             .
             Some
             learned
             Protestants
             do
             observe
             ,
             that
             in
             these
             words
             there
             is
             no
             determinate
             mention
             made
             ,
             eyther
             of
             ascending
             or
             descending
             ,
             either
             of
             Heaven
             or
             Hell
             (
             taking
             Hell
             according
             to
             the
             vulgar
             acception
             )
             but
             of
             the
             generall
             only
             ,
             under
             which
             these
             contraries
             are
             indifferently
             comprehended
             :
             and
             that
             the
             words
             literally
             interpreted
             ,
             import
             no
             more
             but
             this
             ;
             HEE
             WENT
             UNTO
             THE
             OTHER
             WORLD
             .
             Which
             is
             not
             
               to
               expound
               a
               thing
               by
               the
               flat
               contrary
               of
               it
               ,
            
             as
             M.
             Bishop
             fancieth
             :
             who
             may
             quickly
             make
             himselfe
             ridiculous
             ,
             in
             taking
             upon
             him
             thus
             to
             censure
             the
             interpretations
             of
             our
             learned
             linguistes
             ;
             unlesse
             his
             owne
             skill
             in
             the
             languages
             were
             greater
             ,
             then
             as
             yet
             he
             hath
             given
             proofe
             of
             .
          
           
             Master
             Broughton
             (
             with
             whose
             authoritie
             hee
             elsewhere
             presseth
             us
             ,
             as
             of
             a
             man
             f
             
               esteemed
               to
               be
               singularly
               seene
               in
               the
               Hebrew
               and
               Greeke
               tongue
            
             )
             hath
             beene
             but
             too
             forward
             in
             maintayning
             that
             exposition
             ,
             which
             by
             D.
             Bishop
             is
             accounted
             so
             ridiculous
             .
             In
             one
             place
             ,
             touching
             the
             terme
             Hell
             ,
             as
             it
             doth
             answer
             the
             Hebrew
             Sheol
             and
             the
             Greeke
             Hádes
             ,
             he
             writeth
             thus
             .
             g
             
               He
               that
               thinketh
               it
               ever
               used
               for
               Tartaro
               or
               Gehenna
               ,
               otherwise
               then
               the
               terme
               Death
               may
               by
               Synecdoche
               import
               so
               :
               hath
               not
               skill
               in
               Ebrew
               or
               that
               Greeke
               ,
               vvhich
               breathing
               and
               live
               Graecia
               spake
               ,
               if
               God
               hath
               lent
               me
               any
               judgement
               that
               way
               .
            
             In
             h
             another
             place
             he
             alledgeth
             out
             of
             Portus
             his
             Dictionary
             ,
             that
             the
             Macedonians
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Heaven
             .
             
             And
             one
             of
             his
             acquaintance
             beyond
             the
             Sea
             ,
             reporteth
             that
             he
             should
             deliver
             ,
             that
             in
             i
             
               many
               most
               ancient
               Manuscript
               copies
            
             the
             Lords
             prayer
             is
             found
             with
             this
             beginning
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Our
               Fat●er
               which
               art
               in
               Hádes
               .
            
             which
             I
             for
             my
             part
             will
             then
             beleeve
             to
             be
             true
             ,
             when
             I
             shall
             see
             one
             of
             those
             old
             copies
             with
             mine
             owne
             eyes
             .
             But
             in
             the
             meane
             time
             for
             Hádes
             ,
             it
             hath
             beene
             sufficiently
             declared
             before
             out
             of
             ▪
             good
             authors
             ,
             that
             it
             signifieth
             the
             
               place
               of
               soules
               departed
            
             in
             generall
             ;
             and
             so
             is
             of
             extent
             large
             enough
             to
             comprehend
             under
             it
             ,
             as
             well
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             Damascius
             speaketh
             )
             that
             part
             of
             Hádes
             (
             or
             
               the
               unseene
               vvorld
            
             )
             which
             is
             in
             heaven
             ,
             as
             that
             which
             by
             k
             Iosephus
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               darker
               Hades
            
             ,
             and
             in
             the
             l
             Gospell
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               outer
               darknesse
            
             .
             And
             as
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             other
             word
             ;
             in
             the
             Acts
             of
             the
             Apostles
             it
             is
             used
             ten
             times
             :
             and
             in
             none
             of
             all
             those
             places
             signifieth
             anie
             descending
             from
             a
             higher
             place
             unto
             a
             lower
             ,
             but
             a
             removing
             simply
             from
             one
             place
             unto
             another
             .
             Whereupon
             the
             Vulgar
             Latin
             edition
             (
             which
             none
             of
             the
             Romanists
             m
             
               upon
               any
               pretense
               may
               presume
               to
               reject
               )
            
             doth
             render
             it
             there
             by
             the
             generall
             termes
             of
             n
             abeo
             ,
             o
             venio
             ,
             p
             devenio
             ,
             q
             supervenio
             .
             and
             where
             it
             retayneth
             the
             word
             r
             descendo
             ,
             it
             intendeth
             nothing
             lesse
             ,
             then
             to
             signifie
             thereby
             the
             lower
             situation
             of
             the
             place
             unto
             which
             the
             removeall
             is
             noted
             to
             be
             made
             .
             If
             descending
             therfore
             in
             the
             Acts
             of
             the
             Apostles
             imply
             no
             such
             kind
             of
             thing
             :
             what
             necessitie
             is
             there
             ;
             that
             thus
             of
             force
             it
             must
             be
             interpreted
             in
             the
             Creed
             of
             the
             Apostles
             ?
             
               Menelaus
               declared
               unto
               us
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             saith
             King
             Antiochus
             ,
             in
             his
             epistle
             unto
             the
             Iewes
             ,
             2.
             
             Maccab.
             11.29
             .
             
               Velle
               vos
               descendere
               ad
               vestros
            
             ,
             it
             is
             in
             the
             Latin
             edition
             :
             whereby
             
             what
             else
             is
             meant
             ,
             but
             that
             they
             had
             a
             desire
             to
             goe
             unto
             their
             owne
             ?
          
           
             I
             omitt
             the
             phrases
             of
             
               descending
               in
               praelium
               ,
               in
               forum
               ,
               in
               campum
               ,
               in
               amicitiam
               ,
               in
               caussam
               ,
               &c.
            
             which
             are
             so
             usuall
             in
             good
             Latin
             authors
             :
             yea
             and
             of
             
               descending
               into
               heaven
            
             it selfe
             ;
             if
             that
             be
             not
             a
             jeast
             which
             the
             Poet
             breaketh
             upon
             Claudius
             .
             
               
                 s
                 Ille
                 senis
                 tremulumque
                 caput
                 descendere
                 jussit
              
               
                 In
                 coelum
                 .
              
            
             Others
             adde
             unto
             this
             ,
             that
             the
             phrase
             of
             
               descending
               ad
               inferos
            
             ,
             is
             a
             popular
             kinde
             of
             speech
             ,
             which
             sprung
             from
             the
             opinion
             that
             was
             vulgarly
             conceived
             of
             the
             situation
             of
             the
             recept●cle
             of
             the
             soules
             under
             the
             earth
             :
             and
             that
             according
             to
             the
             rule
             of
             Aristo●le
             in
             his
             Top●cks
             ,
             we
             must
             speake
             as
             the
             vulgar
             ,
             but
             thinke
             as
             wise
             men
             doe
             .
             Even
             as
             wee
             use
             to
             say
             commonly
             ,
             that
             the
             Sunne
             is
             under
             a
             cloude
             ,
             because
             it
             is
             a
             vulgar
             forme
             of
             speech
             :
             and
             yet
             it
             is
             farre
             enough
             from
             our
             meaning
             for
             all
             that
             ,
             to
             imagine
             the
             cloude
             to
             bee
             indeede
             higher
             then
             the
             Sunne
             .
             So
             Cicero
             ,
             they
             say
             ,
             where
             ever
             hee
             hath
             occasion
             to
             mention
             any
             thing
             that
             concerneth
             the
             dead
             ,
             speaketh
             still
             of
             Inferi
             according
             to
             the
             vulgar
             phrase
             :
             although
             hee
             misliked
             the
             vulgar
             opinion
             ,
             which
             bred
             that
             maner
             of
             speaking
             ;
             and
             professed
             it
             to
             bee
             his
             judgement
             ,
             that
             t
             
               the
               soules
               when
               they
               depart
               out
               of
               the
               body
               are
               carried
               up
               on
               high
               ,
            
             &
             not
             downward
             unto
             any
             habitations
             under
             the
             earth
             .
             So
             Chrysostom
             and
             Theophylact
             thinke
             that
             the
             Apostle
             tearmed
             the
             Death
             and
             Hell
             unto
             which
             our
             Saviour
             did
             descend
             ,
             
               the
               lower
               parts
               of
               the
               earth
               ,
            
             Ephes.
             4.9
             .
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             x
             
               from
               the
               common
               opinion
               of
               men
               .
            
             So
             in
             the
             translation
             of
             the
             holy
             Scripture
             ,
             
             S.
             Hierome
             sheweth
             that
             wee
             use
             the
             names
             of
             Arcturus
             and
             Orion
             ,
             not
             approving
             thereby
             the
             ridiculous
             and
             monstrous
             figments
             of
             the
             Poets
             in
             this
             matter
             ,
             but
             expressing
             the
             Hebrew
             names
             of
             these
             constellations
             
               by
               the
               vvords
               of
               heathenish
               fables
            
             ;
             because
             y
             
               we
               cannot
               understand
               that
               which
               is
               sayd
               ,
               but
               by
               those
               words
               ,
               which
               we
               have
               learned
               by
               use
               ,
               and
               drunke
               in
               by
               error
               .
            
          
           
             And
             just
             so
             standeth
             the
             case
             with
             this
             word
             Hades
             :
             which
             with
             the
             G●eeke
             Poets
             is
             the
             name
             of
             Pluto
             ,
             whom
             they
             fayned
             to
             be
             the
             God
             of
             the
             dead
             under
             the
             earth
             ,
             &
             gave
             a
             denomination
             unto
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             from
             riches
             ;
             z
             
               because
               that
               all
               things
               comming
               to
               their
               dissolution
               ,
               there
               is
               nothing
               which
               is
               not
               at
               last
               brought
               unto
               him
               ,
               and
               made
               his
               possession
               .
            
             Thus
             Homer
             and
             Hesiod
             ,
             with
             a
             Plato
             and
             others
             after
             them
             ,
             say
             that
             Rhea
             brought
             forth
             three
             sonnes
             ,
             to
             
               Saturne
               ;
               Iupiter
               ,
               Neptune
            
             ,
             
               
                 b
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               and
               mightie
               Hades
               ,
               who
               inhabiteth
               the
               houses
               under
               the
               earth
               ,
               having
               a
               mercilesse
               heart
               :
            
             for
             that
             attribute
             doth
             Hesiod
             give
             unto
             him
             ,
             because
             Death
             spareth
             no
             man.
             So
             Homer
             :
             
               —
               c
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
            
             which
             is
             also
             the
             description
             that
             Hesiod
             maketh
             of
             him
             in
             that
             verse
             :
             
               d
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             
               Hades
               was
               afraid
               ,
               who
               raigneth
               over
               them
               that
               lye
               dead
               in
               the
               earth
               .
            
             Now
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Creed
             
             is
             a
             phrase
             taken
             from
             the
             heathen
             ,
             and
             applied
             to
             expresse
             a
             Christian
             truth
             ;
             the
             very
             Grammatica●l
             construction
             may
             seeme
             to
             intimate
             :
             where
             the
             nowne
             is
             not
             put
             in
             the
             accusative
             case
             (
             as
             otherwise
             it
             should
             )
             but
             after
             the
             maner
             of
             the
             Greekes
             in
             the
             genitive
             case
             ,
             implying
             the
             defect
             of
             another
             word
             necessarily
             to
             be
             understood
             ;
             as
             if
             it
             had
             beene
             said
             ,
             
               He
               went
               unto
            
             the
             place
             or
             house
             of
             Hades
             .
             as
             the
             Poets
             use
             to
             expresse
             it
             ,
             sometimes
             defectively
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             sometimes
             more
             fully
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               into
               the
               house
               or
               chambers
               of
               Hádes
               .
            
             Thus
             then
             ,
             they
             that
             take
             Hádes
             for
             the
             common
             receptacle
             of
             soules
             ,
             doe
             interpret
             the
             context
             of
             the
             Creed
             ,
             as
             Cardinall
             Cajetan
             before
             did
             the
             narration
             of
             Moses
             touching
             Abrahams
             giving
             up
             the
             ghost
             ,
             being
             gathered
             to
             his
             people
             ,
             and
             being
             buried
             ,
             Genes
             .
             25.8
             ,
             9.
             that
             the
             article
             of
             the
             death
             is
             to
             be
             r●ferred
             to
             the
             whole
             manhood
             ,
             and
             the
             dissolution
             of
             the
             parts
             thereof
             ;
             that
             of
             the
             buriall
             ,
             to
             the
             body
             s●parated
             from
             the
             soule
             ,
             and
             this
             of
             the
             
               descending
               into
               Hádes
            
             ,
             to
             the
             soule
             separated
             f●om
             the
             body
             as
             if
             he
             had
             said
             .
             He
             suffered
             death
             truely
             ,
             by
             a
             reall
             separation
             of
             his
             soule
             from
             his
             bodie
             :
             and
             after
             this
             dissolution
             ,
             the
             same
             did
             befall
             him
             that
             useth
             to
             betide
             all
             other
             dead
             men
             ;
             his
             livelesse
             bodie
             was
             sent
             unto
             the
             place
             which
             is
             appointed
             to
             receive
             dead
             bodies
             ,
             and
             his
             immortall
             soule
             went
             unto
             the
             other
             world
             ,
             as
             the
             soules
             of
             other
             men
             use
             to
             doe
             .
          
           
             Having
             now
             declared
             ,
             how
             the
             Greek
             Hádes
             (
             and
             so
             the
             Latine
             Inferi
             ,
             and
             our
             English
             Hell
             )
             is
             taken
             for
             the
             place
             of
             the
             bodies
             and
             of
             the
             soules
             of
             dead
             men
             ,
             severally
             :
             it
             followeth
             that
             we
             shew
             ,
             how
             the
             common
             state
             of
             the
             dead
             is
             signified
             thereby
             ,
             and
             the
             place
             in
             generall
             which
             is
             answerable
             unto
             the
             parts
             of
             the
             
             whole
             man
             thus
             indefinitely
             considered
             in
             the
             state
             of
             separation
             .
             Concerning
             which
             ,
             that
             place
             of
             Dionysius
             ,
             wherein
             he
             setteth
             forth
             the
             signification
             of
             our
             being
             dead
             and
             buried
             with
             Christ
             by
             Baptisme
             ,
             is
             to
             be
             considered
             .
             f
             
               Forasmuch
               as
               death
               is
               in
               us
               ,
               not
               an
               utter
               extinguishment
               of
               our
               being
               ,
               as
               others
               have
               thought
               ,
               but
               a
               separation
               of
               the
               united
               parts
               ,
               bringing
               them
               unto
               that
               which
               is
               to
               us
               invisible
               ;
               the
               soule
               as
               being
               by
               the
               deprivation
               of
               the
               body
               made
               unseene
               ,
               and
               the
               body
               as
               eyther
               being
               covered
               in
               the
               earth
               ,
               or
               by
               some
               other
               of
               the
               alterations
               that
               are
               incident
               unto
               bodies
               ,
               being
               taken
               away
               from
               the
               sight
               of
               man
               :
               the
               whole
               covering
               of
               the
               man
               in
               water
               is
               fitly
               assumed
               for
               an
               image
               of
               the
               death
               and
               buriall
               which
               is
               not
               seene
               .
            
             Thus
             Dionysius
             ,
             concerning
             the
             separation
             of
             the
             united
             parts
             by
             Death
             ,
             and
             the
             bringing
             of
             them
             unto
             that
             which
             is
             invisible
             :
             g
             according
             whereunto
             ,
             as
             his
             paraphrast
             Pachymeres
             noteth
             ,
             
               it
               is
               called
               Hádes
               ,
               that
               is
               to
               say
               ,
               an
               invisible
               separation
               of
               the
               soule
               from
               the
               body
               .
            
             And
             so
             indeed
             wee
             finde
             as
             well
             in
             forraine
             authors
             ,
             as
             in
             the
             Scriptures
             &
             the
             writings
             of
             the
             Greek
             and
             Latin
             Fathers
             ,
             that
             Hádes
             and
             Inferi
             are
             not
             only
             taken
             in
             as
             large
             a
             sense
             as
             Death
             (
             and
             so
             extended
             unto
             all
             men
             indifferently
             ,
             whether
             good
             or
             bad
             )
             but
             are
             likewise
             oftentimes
             indifferently
             used
             for
             it
             .
             For
             proofe
             whereof
             ,
             out
             of
             heathen
             authors
             these
             testimonies
             following
             may
             suffice
             .
             
               
                 h
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
              
            
             saith
             
               Pindarus
               .
               The
               man
               that
               doeth
               things
               befitting
               him
               ,
               forgetteth
               Hádes
               :
            
             meaning
             ,
             that
             the
             remembrance
             of
             death
             doth
             no
             whit
             trouble
             him
             .
             and
             againe
             :
             
               
                 i
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 —
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
             
               The
               sonne
               of
               Cleonicus
               wisheth
               that
               with
               such
               manners
               he
               may
               meet
               and
               receive
               Hades
            
             (
             that
             is
             ,
             
               death
               )
               and
               hoare
               old
               age
               .
            
             So
             another
             Poet
             ,
             cyted
             by
             k
             Plutarch
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               O
               Death
               ,
               the
               soveraigne
               physician
               ,
               come
               :
               for
               Hádes
               is
               in
               very
               truth
               the
               haven
               of
               the
               earth
               .
            
             So
             the
             saying
             ,
             that
             
               the
               best
               thing
               were
               ,
               never
               to
               have
               been
               born
               ,
               and
               the
               next
               to
               that
               ,
               to
               dye
               quickly
            
             ;
             is
             thus
             expressed
             by
             Theognis
             ,
             in
             his
             elegies
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
          
           
             Sophocles
             in
             the
             beginning
             of
             his
             Trachiniae
             ,
             bringeth
             in
             D●ianira
             affirming
             that
             ,
             howsoever
             it
             were
             an
             old
             saying
             among
             men
             ,
             that
             none
             could
             know
             whether
             a
             man
             ,
             life
             were
             happy
             or
             unhappy
             
               before
               he
               were
               dead
            
             ;
             yet
             she
             knew
             her
             own
             to
             be
             heavie
             and
             unfortunate
             
               before
               she
               went
               to
               Hádes
            
             .
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             where
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               before
               death
            
             :
             as
             both
             the
             ancient
             Scholiast
             and
             the
             matter
             it selfe
             doth
             shew
             .
             So
             in
             his
             Ajax
             :
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               He
               is
               better
               that
               is
               hidden
               in
               Hádes
            
             (
             that
             is
             to
             say
             ,
             
               he
               that
               is
               dead
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             the
             Scholiast
             rightly
             expoundeth
             it
             )
             
               then
               he
               that
               is
               sick
               past
               recoverie
               .
            
             and
             in
             his
             Antigone
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               My
               father
               and
               mother
               being
               layd
               in
               Hádes
               ,
               it
               is
               not
               possible
               that
               any
               brother
               should
               spring
               forth
               afterward
               .
            
             Wherwith
             l
             
               Clemens
               Alexandrinus
            
             doth
             fitly
             compare
             that
             speech
             of
             the
             wife
             of
             Intaphernes
             in
             m
             
               Herodotus
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               My
               father
               and
               mother
               being
               now
               no
               longer
               living
               ,
               another
               brother
               by
               no
               maner
               of
               meanes
               can
               be
               had
               .
            
             So
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               being
               in
               Hádes
            
             ,
             with
             the
             one
             ,
             is
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               now
               living
            
             ,
             in
             the
             other
             ;
             or
             as
             it
             is
             alledged
             by
             
               Clemens
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               not
               now
               being
            
             :
             which
             is
             the
             Scripture
             phrase
             of
             them
             that
             have
             left
             this
             world
             ,
             Genes
             .
             5.24
             .
             and
             42.36
             .
             Psal.
             39.13
             .
             Ierem.
             31.15
             .
             and
             49.10
             .
             used
             also
             by
             Homer
             ,
             Iliad
             .
             β.
             
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             Touching
             the
             use
             of
             the
             word
             Hell
             in
             the
             Scriptures
             ,
             thus
             writeth
             Iansenius
             ,
             expounding
             those
             words
             ,
             Proverb
             .
             15.11
             .
             
               Hell
               and
               destruction
               are
               before
               the
               Lord
               :
               how
               much
               more
               then
               ,
               the
               hearts
               of
               the
               children
               of
               men
               ?
            
             n
             
               It
               is
               to
               be
               knowen
               ,
               that
               by
               Hell
               and
               destruction
               (
               which
               two
               in
               the
               Scriptures
               are
               often
               joyned
               together
               )
               the
               state
               of
               the
               dead
               is
               signified
               ;
               and
               not
               of
               the
               damned
               only
               ,
               as
               wee
               commonly
               doe
               conceave
               when
               we
               heare
               these
               words
               ,
               but
               the
               state
               of
               the
               deceased
               in
               generall
               .
            
             So
             o
             Sanctius
             the
             Iesuite
             ,
             with
             Sà
             his
             fellow
             ,
             acknowledgeth
             ,
             that
             Hell
             in
             the
             Scripture
             is
             frequently
             taken
             for
             Death
             .
             Therefore
             are
             these
             two
             joyned
             together
             ,
             Revel
             .
             1.18
             .
             
               I
               have
               the
               keyes
               of
               Hell
               and
               of
               Death
               ,
            
             or
             (
             as
             other
             Greeke
             copies
             read
             ;
             agreeably
             to
             the
             old
             Latin
             and
             Aethiopian
             translation
             )
             of
             
               Death
               and
               of
               Hell.
            
             and
             Esai
             .
             28.15
             .
             
               We
               have
               made
               a
               covenant
               with
               Death
               ,
               and
               with
               Hell
               we
               are
               at
               agreement
               .
            
             where
             the
             Septuagint
             ,
             to
             shew
             that
             the
             same
             thing
             is
             meant
             by
             both
             the
             words
             ,
             do
             place
             the
             one
             in
             the
             room
             of
             the
             other
             ,
             after
             this
             maner
             :
             
               We
               have
               made
               a
               covenant
               with
               Hell
               ,
               and
               with
               Death
               an
               agreement
               .
            
             The
             same
             things
             likewise
             are
             indifferently
             attributed
             unto
             them
             
             both
             :
             as
             that
             they
             are
             unsatiable
             ,
             and
             never
             full
             ;
             spoken
             of
             Hell
             ,
             Proverb
             .
             27.20
             .
             and
             of
             Death
             ,
             Haback
             .
             2.5
             .
             So
             the
             gates
             of
             Hell
             ,
             Esai
             .
             38
             :
             10.
             are
             the
             gates
             of
             Death
             ,
             Psalm
             .
             9.13
             .
             and
             107.18
             .
             and
             therefore
             where
             we
             reade
             in
             the
             book
             of
             Wisedome
             ;
             p
             
               Thou
               leadest
               to
               the
               gates
               of
               Hell
               ,
               and
               bringest
               backe
               againe
               :
            
             the
             Vulgar
             Latin
             translateth
             it
             ;
             q
             
               Thou
               leadest
               to
               the
               gates
               of
               Death
               ,
               and
               bringest
               back
            
             againe
             .
             So
             the
             sorrowes
             of
             Death
             ,
             Psal.
             18.4
             .
             are
             in
             the
             verse
             following
             tearmed
             ,
             the
             sorrowes
             of
             Hell
             :
             and
             therefore
             the
             LXX
             .
             (
             as
             hath
             beene
             shewed
             )
             translating
             the
             selfe
             same
             words
             of
             David
             ,
             doe
             in
             the
             Psalme
             render
             them
             
               the
               sorrowes
               of
               Hell
            
             ,
             and
             in
             the
             historie
             2.
             
             Sam.
             22.6
             .
             (
             where
             the
             same
             Psalme
             is
             repeated
             )
             
               the
               sorrowes
               of
               Death
            
             .
             Whence
             also
             that
             difference
             of
             reading
             came
             ,
             Act.
             2.24
             .
             aswell
             in
             the
             copies
             of
             the
             text
             as
             in
             the
             citations
             of
             the
             ancient
             Fathers
             :
             which
             was
             the
             lesse
             regarded
             ,
             because
             that
             varietie
             in
             the
             words
             bredd
             little
             or
             no
             difference
             at
             all
             in
             the
             sense
             .
             Therefore
             Epiphanius
             in
             one
             place
             ,
             having
             respect
             to
             the
             beginning
             of
             the
             verse
             ,
             saith
             that
             Christ
             loosed
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               sorrowes
               of
               Death
            
             :
             and
             yet
             in
             another
             ,
             citing
             the
             later
             end
             of
             the
             verse
             ,
             
               because
               it
               was
               not
               possible
               he
               should
               be
               holden
               by
               it
               ,
            
             addeth
             this
             explication
             thereunto
             ,
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               is
               to
               say
               ,
               by
               Hell.
            
             And
             the
             author
             of
             the
             Sermon
             upon
             Christs
             passion
             ,
             among
             the
             workes
             of
             Athanasius
             ,
             one
             where
             saith
             that
             he
             loosed
             the
             sorrowes
             of
             t
             Hell
             ,
             and
             otherwhere
             that
             he
             loosed
             the
             sorrowes
             of
             u
             Death
             .
             unto
             whom
             wee
             may
             adjoyne
             Bede
             ,
             x
             who
             is
             in
             like
             maner
             indifferent
             for
             eyther
             reading
             .
          
           
             In
             the
             Proverbs
             ,
             where
             it
             is
             said
             ;
             
               There
               is
               a
               way
               which
               seemeth
               right
               unto
               a
               man
               ,
               but
               the
               end
               therof
               are
               the
               waies
               of
               Death
               :
            
             Proverb
             .
             14.12
             .
             and
             16.25
             .
             the
             LXX
             .
             in
             both
             
             places
             for
             Death
             put
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               bottome
               of
               Hell.
            
             and
             on
             the
             other
             side
             ,
             where
             it
             is
             said
             ;
             
               Thou
               shalt
               beate
               him
               with
               the
               rod
               ,
               and
               shalt
               deliver
               his
               soule
               from
               Hell
               :
            
             Proverb
             .
             23.14
             .
             they
             reade
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Thou
               shalt
               deliver
               his
               soule
               from
               Death
               .
            
             So
             in
             Hose
             .
             13.14
             .
             where
             the
             Hebrew
             and
             Greeke
             both
             reade
             :
             
               I
               will
               deliver
               them
               from
               the
               hand
               of
               Hell
               :
            
             the
             Vulgar
             Latin
             hath
             ;
             
               De
               manu
               mortis
               liberabo
               eos
               ,
               I
               will
               deliver
               them
               from
               the
               hand
               of
               Death
               .
            
             which
             S.
             Cyrill
             of
             Alexandria
             sheweth
             to
             be
             the
             same
             in
             effect
             .
             for
             y
             
               he
               hath
               redeemed
               us
            
             (
             saith
             he
             )
             
               from
               the
               hand
               of
               Hell
               ,
               that
               is
               to
               say
               ,
               from
               the
               power
               of
               Death
               .
            
             So
             out
             of
             the
             text
             ,
             Matth.
             16.18
             .
             Eusebius
             noteth
             ,
             that
             the
             Church
             doth
             z
             
               not
               give
               place
               to
               the
               gates
               of
            
             DEATH
             ,
             
               for
               that
               one
               saying
               which
               Christ
               did
               utter
               :
               Vpon
               the
               rocke
               I
               will
               build
               my
               Church
               ,
               and
               the
               gates
               of
            
             HELL
             
               shall
               not
               prevaile
               against
               it
            
             .
             S.
             Ambrose
             also
             from
             the
             same
             text
             collecteth
             thus
             ,
             that
             a
             
               faith
               is
               the
               foundation
               of
               the
               Church
               .
               For
               it
               was
               not
               said
               of
               the
               flesh
               of
               Peter
               ,
               but
               of
               the
               faith
               ,
               that
               the
               gates
               of
            
             DEATH
             
               should
               not
               prevaile
               against
               it
               :
               but
               the
               confession
            
             (
             of
             the
             faith
             )
             overcame
             HELL
             .
             So
             Theodoret
             noteth
             ,
             that
             the
             b
             name
             of
             Hell
             is
             given
             unto
             Death
             ,
             in
             that
             place
             ,
             Cantic
             .
             8.6
             .
             
               Love
               is
               strong
               as
               death
               ,
               jealousie
               is
               hard
            
             or
             
               cruell
               as
               Hell.
            
             which
             in
             the
             writings
             of
             the
             Fathers
             is
             a
             thing
             very
             usuall
             .
             Take
             the
             Poems
             of
             
               Theodorus
               Prodromus
            
             for
             an
             instance
             :
             where
             delivering
             an
             historie
             out
             of
             the
             life
             of
             S.
             Chrysostom
             ,
             of
             a
             woman
             that
             had
             lost
             foure
             of
             her
             sonnes
             ;
             he
             saith
             that
             they
             foure
             were
             gone
             unto
             Hádes
             ,
             
               
                 —
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
             and
             relating
             how
             S.
             Basil
             had
             freed
             the
             countrey
             of
             Cappadocia
             from
             famine
             ,
             thus
             he
             expresseth
             it
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             and
             shewing
             how
             
               Gregory
               Nazianzen
            
             ,
             when
             he
             was
             a
             childe
             ,
             was
             recovered
             from
             death
             by
             being
             brought
             to
             the
             communion
             Table
             ;
             he
             saith
             he
             was
             brought
             unto
             the
             Sunne
             from
             Hádes
             :
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             Gregory
             himselfe
             likewise
             in
             his
             Poems
             ,
             setting
             out
             the
             dangers
             of
             a
             sea-faring
             life
             ,
             saith
             that
             c
             
               the
               greater
               part
               of
               them
               that
               saile
               the
               seas
               is
               in
               Hades
               .
               Baesil
            
             of
             Seleucia
             ,
             speaking
             of
             the
             translation
             of
             Enoch
             and
             Elias
             ,
             saith
             in
             one
             place
             ,
             that
             d
             
               Enoch
               remayned
               out
               of
               Deaths
               nett
               ,
               Elias
               obeyed
               not
               the
               lawes
               of
               nature
            
             ;
             and
             in
             another
             ,
             that
             e
             
               Elias
               remayned
               superior
               to
               death
               ,
               Enoch
               by
               translation
               declined
               Hades
               :
            
             making
             Death
             and
             Hades
             to
             be
             one
             and
             the
             same
             thing
             .
             So
             he
             maketh
             Elias
             to
             pray
             thus
             ,
             at
             the
             raysing
             of
             the
             widowes
             sonne
             .
             f
             
               Shew
               ,
               ô
               Lord
               ,
               that
               Death
               is
               made
               gentle
               towards
               men
               ,
               let
               it
               learne
               the
               evidences
               of
               thy
               humanity
               ;
               let
               the
               documents
               of
               thy
               goodnesse
               come
               even
               to
               Hades
               .
            
             And
             as
             he
             there
             noteth
             that
             g
             Death
             received
             an
             overthrow
             from
             Elias
             :
             so
             in
             another
             place
             he
             noteth
             that
             h
             Hades
             received
             a
             like
             overthrow
             ,
             by
             Christs
             raysing
             of
             the
             dead
             .
             whereupon
             he
             bringeth
             in
             S.
             Peter
             ,
             using
             this
             speech
             unto
             our
             Saviour
             :
             
             i
             
               Shall
               Death
               make
               any
               youthfull
               attempt
               against
               thee
               ,
               whose
               voyce
               Hades
               could
               not
               endure
               ?
               The
               other
               day
               thou
               didst
               call
               the
               widowes
               sonne
               that
               was
               dead
               ;
               and
               Death
               fled
               ,
               not
               being
               able
               to
               accompany
               him
               unto
               the
               grave
               whom
               he
               had
               overcome
               :
               how
               shall
               Death
               therefore
               lay
               hold
               on
               him
               ,
               whom
               it
               feareth
               ?
            
             and
             our
             Saviour
             himselfe
             speaking
             thus
             unto
             his
             Disciples
             .
             k
             
               I
               will
               arise
               out
               of
               the
               grave
               ,
               renewing
               the
               Resurrection
               :
               I
               will
               teach
               Hades
               that
               it
               must
               expect
               the
               Resurrection
               to
               succeed
               it
               .
               For
               in
               me
               both
               Death
               ceaseth
               ,
               and
               immortalitie
               is
               planted
               .
            
             So
             saith
             S.
             Cyrill
             of
             Alexandria
             :
             l
             
               Christ
               was
               raysed
               up
               for
               us
               .
               for
               he
               could
               not
               be
               detayned
               by
               the
               gates
               of
               Hades
               ,
               nor
               taken
               at
               all
               by
               the
               bonds
               of
               Death
               .
            
             And
             therefore
             Cyrill
             of
             Hierusalem
             having
             sayd
             that
             our
             Saviour
             did
             m
             
               descend
               into
               Hades
            
             ,
             doth
             presently
             adde
             as
             an
             explication
             thereof
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               for
               he
               did
               descend
               into
               Death
               .
            
             n
             He
             
               descended
               into
               Death
               as
               a
               man
               :
            
             saith
             Athanasius
             .
             o
             The
             
               diuine
               nature
            
             (
             saith
             Ruffinus
             ,
             meaning
             the
             
               divine
               person
               )
               by
               his
               flesh
               descended
               into
               Death
               ;
               not
               that
               according
               to
               the
               law
               of
               mortall
               men
               he
               should
               be
               detayned
               of
               death
               ,
               but
               that
               rising
               againe
               by
               himselfe
               he
               might
               open
               the
               gates
               of
               death
               .
            
             p
             
               When
               thou
               didst
               descend
               into
               Death
               ,
               ô
               immortall
               Life
               ,
            
             (
             say
             the
             Grecians
             in
             their
             Liturgie
             )
             
               thou
               didst
               then
               mortifie
               Hades
            
             or
             
               Hell
               with
               the
               brightnesse
               of
               thy
               divinitie
               .
            
          
           
             And
             thus
             ,
             if
             my
             memory
             do
             not
             faile
             me
             ,
             (
             for
             at
             this
             present
             I
             have
             not
             the
             booke
             lying
             by
             me
             )
             is
             the
             article
             expressed
             in
             the
             Hebrew
             Creed
             ,
             which
             is
             printed
             with
             Potkens
             q
             Aethiopian
             Syllabarie
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               He
               descended
               
               into
               the
               shadow
               of
               death
               .
            
             where
             the
             Hebrew
             Interpreter
             doth
             render
             Hades
             by
             
               the
               shadow
               of
               death
            
             :
             as
             the
             Greeke
             Interpreters
             ,
             in
             that
             text
             (
             which
             by
             the
             r
             Fathers
             is
             applied
             to
             our
             Saviours
             descent
             into
             Hell
             )
             Iob.
             38.17
             .
             doe
             render
             
               the
               shadow
               of
               death
            
             by
             Hades
             .
             for
             where
             the
             Hebrew
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               gates
               of
               the
               shadow
               of
               death
               ,
            
             they
             ●eade
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               keepers
               of
               the
               gates
               of
               Hades
               seeing
               thee
               ,
               shranke
               for
               feare
               .
            
             s
             The
             
               resurrection
               from
               the
               dead
            
             therefore
             being
             
               the
               end
            
             of
             our
             Saviours
             s●ffering
             (
             as
             Eusebius
             notes
             )
             and
             so
             the
             beginning
             of
             his
             glorifying
             :
             the
             first
             degree
             of
             his
             exaltation
             would
             thus
             very
             aptly
             answer●
             unto
             the
             last
             degree
             of
             his
             humiliation
             that
             as
             his
             Resurrection
             is
             an
             
               arising
               from
               the
               dead
            
             ,
             so
             his
             descending
             unto
             Hades
             or
             
               ad
               inferos
            
             should
             be
             no
             other
             thing
             but
             
               a
               going
               to
               the
               dead
            
             .
             For
             further
             confirmation
             whereof
             ,
             let
             it
             be
             considered
             ,
             that
             S.
             Hierome
             in
             the
             vulgar
             Latin
             translation
             of
             the
             Bible
             ,
             hath
             
               ad
               inferos
               deducentur
            
             ,
             Ecclesia●●is
             9.3
             .
             where
             the
             Hebrew
             and
             Greeke
             reade
             ,
             
               to
               the
               dead
            
             :
             and
             in
             like
             manner
             ,
             Proverb
             2.18
             .
             he
             hath
             
               ad
               inferos
            
             againe
             ,
             where
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             in
             the
             Hebrew
             ;
             which
             being
             a
             word
             that
             somtimes
             signifieth
             
               the
               dead
            
             ,
             and
             somtimes
             Gyants
             ,
             the
             LXX
             .
             doe
             joyne
             both
             together
             and
             reade
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               Hades
               ●ith
               the
               Giants
            
             .
             So
             in
             the
             Sibylline
             verses
             cyted
             by
             t
             Lactantius
             ,
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             
               that
               he
               may
               speake
               unto
               the
               dead
            
             ;
             is
             in
             u
             Prosper
             translated
             ,
             
               Vt
               inferis
               l●quatur
            
             :
             and
             those
             other
             ve●ses
             touching
             our
             Saviours
             Resurrection
             
               
                 x
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               Then
               comming
               forth
               from
               the
               Dead
               ,
            
             &c.
             are
             thus
             turned
             
             into
             Latin
             in
             Prosper
             .
             y
             
               Tunc
               ab
               inferis
               regressus
               ,
               ad
               lucem
               veniet
               primus
               resurrectionis
               principio
               revocatis
               ostenso
               .
               Then
               returning
               from
               Hell
               ,
               he
               shall
               come
               unto
               the
               light
               first
               shewing
               the
               beginning
               of
               the
               Resurrection
               unto
               those
               whō
               he
               shall
               call
               back
            
             from
             thence
             .
             for
             z
             
               Christ
               returning
               backe
               a
               conqueror
               from
               Hádes
               unto
               life
            
             (
             as
             Basil
             of
             Seleucia
             writeth
             )
             
               the
               dead
               were
               taught
               the
               reviving
               againe
               unto
               life
               .
            
             His
             a
             
               rising
               from
               the
               Dead
               ,
               vvas
               the
               loosing
               of
               us
               from
               Hádes
               :
            
             saith
             
               Gregory
               Nazianzen
            
             .
             b
             
               He
               was
               raysed
               from
               Hádes
            
             or
             
               from
               the
               dead
               ;
               and
               raysed
               me
               being
               dead
               with
               him
               :
            
             saith
             Nectarius
             ,
             his
             successor
             in
             the
             See
             of
             Constantinople
             .
             Therefore
             is
             he
             called
             c
             
               the
               first
               begotten
               of
               the
               dead
               ,
               because
               he
               was
               the
               first
               that
               rose
               from
               Hádes
               ;
               as
               we
               also
               shall
               rise
               at
               his
               second
               comming
               :
            
             saith
             the
             author
             of
             the
             Treatise
             of
             Definitions
             ,
             among
             the
             workes
             of
             Athanasius
             .
          
           
             To
             lay
             downe
             all
             the
             places
             of
             the
             Fathers
             ,
             wherein
             our
             Lords
             
               rising
               againe
               from
               the
               Dead
            
             ,
             is
             termed
             his
             
               rising
               againe
               from
               Hádes
               ,
               Inferi
            
             or
             Hell
             ,
             would
             be
             a
             needlesse
             labour
             :
             for
             this
             we
             need
             go
             no
             further
             then
             to
             the
             Canon
             of
             the
             Masse
             it selfe
             ;
             where
             in
             the
             prayer
             that
             followeth
             next
             after
             the
             Consecration
             ,
             there
             being
             a
             Commemoration
             made
             of
             
               Christs
               passion
               ,
               resurrection
            
             ,
             and
             ascension
             ,
             the
             second
             is
             set
             out
             by
             the
             title
             
               ab
               inferis
               resurrectionis
            
             ,
             of
             the
             
               resurrection
               from
               Hell.
            
             For
             as
             the
             d
             Liturgies
             of
             the
             Easterne
             Churches
             doe
             here
             make
             mention
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             
               the
               resurrection
               from
               the
               dead
            
             :
             so
             those
             of
             the
             e
             West
             retayne
             that
             other
             title
             of
             the
             resurrection
             
               ab
               inferis
            
             ,
             that
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             it
             is
             in
             the
             Liturgie
             that
             goeth
             under
             the
             name
             
             of
             S.
             Peter
             )
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             it
             is
             in
             the
             Gregorian
             Office
             translated
             into
             Greek
             by
             Codinus
             .
             If
             then
             the
             
               resurrection
               frō
               the
               dead
            
             be
             the
             same
             with
             the
             
               resurrection
               from
               Hades
               ,
               Inferi
            
             or
             Hell
             :
             why
             may
             not
             the
             
               going
               unto
               Hades
               ,
               Inferi
            
             or
             Hell
             ,
             be
             interpreted
             ,
             by
             the
             same
             reason
             ,
             to
             be
             the
             
               going
               unto
               the
               dead
            
             ?
             whereby
             no
             more
             is
             understood
             ,
             than
             what
             is
             intimated
             in
             that
             phrase
             w
             ch
             the
             Latins
             use
             of
             one
             that
             hath
             left
             this
             world
             ;
             
               Abijt
               ad
               plures
            
             :
             or
             in
             that
             of
             the
             Hebrewes
             ,
             so
             frequent
             in
             the
             word
             of
             God
             ;
             He
             f
             
               went
               or
               was
               gathered
               unto
               his
               people
               ,
            
             he
             
               went
               or
               was
               gathered
               unto
               his
               fathers
               .
            
             which
             being
             applied
             unto
             a
             whole
             generation
             ,
             Iudg.
             2.10
             .
             as
             well
             as
             in
             other
             places
             unto
             particular
             persons
             ;
             must
             of
             necessitie
             denote
             the
             common
             condition
             of
             men
             departed
             out
             of
             this
             life
             .
          
           
             Now
             ,
             although
             Death
             and
             
               Hades
               ,
               dying
            
             and
             
               going
               to
               the
               dead
            
             ,
             be
             of
             neere
             affinitie
             one
             with
             the
             other
             :
             yet
             be
             they
             not
             the
             same
             thing
             properly
             ,
             but
             the
             one
             a
             consequent
             of
             the
             other
             ;
             as
             it
             appeareth
             plainely
             by
             the
             vision
             ,
             Revelat.
             6.8
             .
             where
             Hades
             is
             directly
             brought
             in
             as
             a
             follower
             of
             Death
             .
             g
             Death
             it selfe
             ,
             as
             wise
             men
             doe
             define
             it
             ,
             
               is
               nothing
               else
               but
               the
               separation
               of
               the
               soule
               from
               the
               body
            
             ;
             which
             is
             done
             in
             an
             instant
             :
             but
             Hades
             is
             the
             continuation
             of
             the
             body
             and
             soule
             in
             this
             state
             of
             separation
             ,
             which
             lasteth
             all
             that
             space
             of
             time
             which
             is
             betwixt
             the
             day
             of
             death
             and
             the
             day
             of
             the
             resurrection
             .
             For
             as
             the
             state
             of
             h
             life
             is
             
               comprehended
               betwixt
               two
               extreames
               ,
               to
               wit
               ,
               the
               beginning
               thereof
               and
               the
               ending
            
             ;
             and
             there
             be
             i
             
               two
               motions
               in
               nature
               answerable
               thereunto
               ,
               the
               one
               whereby
               the
               soule
               concurreth
               to
               the
               body
               ,
            
             (
             which
             we
             k
             call
             
               Generation
               )
               the
               other
               whereby
               
               the
               body
               is
               severed
               from
               the
               soule
            
             (
             which
             we
             call
             Death
             :
             )
             so
             the
             state
             of
             death
             in
             like
             maner
             is
             contained
             betwixt
             two
             bounds
             ,
             the
             beginning
             ,
             which
             is
             the
             very
             same
             with
             the
             ending
             of
             the
             other
             ;
             and
             the
             last
             end
             ,
             the
             motion
             whereunto
             is
             called
             the
             Resurrection
             ,
             whereby
             the
             body
             and
             soule
             formerly
             separated
             are
             joyned
             together
             againe
             .
             Thus
             there
             be
             three
             tearmes
             here
             ,
             as
             it
             were
             in
             a
             kinde
             of
             
               a
               continued
               proportion
            
             ,
             the
             middlemost
             whereof
             hath
             relation
             to
             eyther
             of
             the
             extremes
             :
             and
             by
             the
             motion
             to
             the
             first
             a
             man
             may
             be
             said
             to
             be
             natus
             ,
             to
             the
             second
             denatus
             ,
             to
             the
             third
             renatus
             .
             The
             first
             &
             the
             third
             have
             a
             like
             oppositiō
             unto
             the
             middle
             ;
             and
             therefore
             are
             like
             betwixt
             themselves
             :
             the
             one
             being
             
               a
               generation
            
             ,
             the
             other
             
               a
               regeneration
            
             .
             For
             that
             our
             Lord
             doth
             
               call
               the
               last
               Resurrection
               the
               Regeneration
               ,
            
             Matth.
             19.28
             .
             l
             S.
             Augustine
             supposeth
             that
             
               no
               man
               doubteth
            
             .
             Neyther
             would
             our
             Lord
             himselfe
             have
             beene
             styled
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               first
               borne
               from
               the
               dead
            
             ;
             unlesse
             the
             Resurrection
             were
             accounted
             to
             be
             a
             kinde
             of
             a
             new
             nativitie
             :
             whereof
             he
             himselfe
             was
             in
             the
             first
             place
             to
             be
             made
             partaker
             ,
             n
             
               that
               among
               all
            
             or
             
               in
               all
               things
               he
               might
               have
               the
               preeminence
            
             ;
             the
             rest
             of
             o
             
               the
               sonnes
               of
               God
            
             being
             to
             be
             
               children
               of
               the
               Resurrection
            
             also
             ,
             but
             in
             their
             due
             time
             ,
             and
             in
             the
             order
             of
             Post-nati
             .
          
           
             The
             middle
             distance
             betwixt
             the
             first
             and
             second
             terme
             ,
             that
             is
             to
             say
             ,
             the
             space
             of
             life
             which
             we
             lead
             in
             this
             world
             betwixt
             the
             time
             of
             our
             birth
             and
             the
             time
             of
             our
             death
             ;
             is
             opposite
             to
             the
             distance
             that
             is
             betwixt
             the
             second
             and
             third
             terme
             ,
             that
             is
             to
             say
             ,
             the
             state
             of
             death
             under
             which
             man
             lyeth
             from
             the
             time
             of
             his
             departure
             out
             of
             this
             life
             unto
             the
             time
             of
             his
             resurrection
             :
             and
             see
             what
             difference
             there
             is
             betwixt
             our
             
             birth
             ,
             and
             the
             life
             which
             we
             spend
             here
             after
             wee
             are
             borne
             ;
             the
             same
             difference
             is
             there
             betwixt
             Death
             and
             Hades
             ,
             in
             that
             other
             state
             of
             our
             dissolution
             .
             That
             which
             properly
             we
             call
             Death
             (
             which
             is
             the
             parting
             a
             sunder
             of
             the
             soule
             and
             the
             body
             )
             standeth
             as
             a
             middle
             terme
             betwixt
             the
             
               state
               of
               life
            
             and
             the
             
               state
               of
               death
            
             ,
             being
             nothing
             else
             but
             the
             ending
             of
             the
             one
             ,
             and
             the
             beginning
             of
             the
             other
             :
             and
             as
             it
             were
             a
             common
             meare
             between
             lands
             ,
             or
             a
             
               communis
               terminus
            
             in
             a
             Geometricall
             magnitude
             ,
             dividing
             part
             from
             part
             ,
             but
             being
             it selfe
             a
             part
             of
             neyther
             ,
             and
             yet
             belonging
             equally
             unto
             eyther
             .
             Which
             gave
             occasion
             to
             the
             question
             moved
             by
             Taurus
             the
             philosopher
             :
             p
             
               When
               a
               dying
               man
               might
               be
               said
               to
               die
               ;
               when
               he
               was
               now
               dead
               ,
               or
               while
               hee
               was
               yet
               living
               ?
            
             whereunto
             Gellius
             returneth
             an
             answere
             out
             of
             Plato
             :
             q
             that
             his
             dying
             was
             to
             be
             attributed
             neyther
             to
             the
             time
             of
             his
             life
             nor
             of
             his
             death
             (
             because
             repugnances
             would
             arise
             eyther
             of
             those
             wayes
             )
             but
             to
             the
             time
             which
             was
             in
             the
             confine
             betwixt
             both
             ;
             which
             Plato
             calleth
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               moment
            
             or
             
               an
               instant
            
             ,
             and
             denieth
             to
             be
             properly
             any
             part
             of
             time
             at
             all
             .
             Therefore
             Death
             doth
             his
             part
             in
             an
             instant
             (
             as
             hath
             beene
             said
             )
             but
             Hádes
             continueth
             that
             worke
             of
             his
             ,
             and
             holdeth
             the
             dead
             as
             it
             were
             under
             conquest
             ,
             untill
             the
             time
             of
             the
             resurrection
             ;
             s
             wherein
             shall
             be
             brought
             to
             passe
             the
             saying
             that
             is
             written
             .
             
               O
               Death
               ,
               where
               is
               thy
               sting
               ?
               O
               Hades
               ,
               where
               is
               thy
               victorie
               ?
            
             For
             t
             
               these
               things
               shall
               rightly
               be
               spoken
               then
            
             (
             saith
             
               Irenaeus
               )
               when
               this
               mortall
               and
               corruptible
               flesh
               (
               about
               which
               Death
               is
               ,
               and
               which
               is
               holden
               downe
               by
               a
               certaine
               dominion
               of
               
               Death
               )
               rising
               up
               unto
               life
               shall
               put
               on
               incorruption
               and
               immortalitie
               .
               for
               then
               shall
               death
               be
               truly
               overcome
               ,
               when
               the
               flesh
               that
               is
               holden
               by
               it
               ,
               shall
               come
               forth
               out
               of
               the
               Dominion
               thereof
               .
            
             Death
             then
             ,
             as
             it
             importeth
             the
             separation
             of
             the
             soule
             from
             the
             body
             (
             which
             is
             the
             proper
             acception
             of
             it
             )
             is
             a
             thing
             distinguishable
             from
             Hades
             ,
             as
             an
             antecedent
             from
             his
             consequent
             :
             but
             as
             it
             is
             taken
             for
             the
             whole
             state
             of
             death
             ,
             and
             the
             domination
             which
             it
             hath
             over
             the
             dead
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Basilius
               Seleuciensis
            
             calleth
             it
             ,
             in
             his
             oration
             upon
             Elias
             )
             it
             is
             the
             selfe
             same
             thing
             that
             Hades
             is
             ;
             and
             in
             that
             respect
             (
             as
             we
             have
             seene
             )
             the
             words
             are
             sometimes
             indifferently
             put
             ,
             the
             one
             for
             the
             other
             .
          
           
             As
             therefore
             our
             Sauiour
             (
             that
             we
             may
             apply
             this
             now
             unto
             him
             )
             after
             he
             was
             fastned
             and
             lifted
             up
             on
             the
             Crosse
             ,
             if
             he
             had
             come
             downe
             from
             thence
             (
             as
             u
             the
             standers
             by
             in
             mocking
             wise
             did
             wish
             him
             to
             doe
             )
             might
             be
             truly
             said
             to
             have
             beene
             crucified
             ,
             but
             not
             to
             have
             dyed
             :
             so
             when
             he
             gave
             up
             the
             ghost
             ,
             and
             layde
             downe
             his
             life
             ,
             if
             he
             had
             presently
             taken
             it
             up
             againe
             ,
             he
             might
             truly
             be
             said
             to
             have
             dyed
             ,
             but
             not
             to
             have
             
               gone
               to
               the
               dead
            
             ,
             or
             to
             have
             beene
             in
             Hádes
             .
             His
             remayning
             under
             the
             power
             of
             Death
             untill
             the
             third
             day
             ,
             made
             this
             good
             .
             
               Whom
               God
               did
               rayse
               up
               ,
               loosing
               the
               sorrowes
               of
               death
               ,
            
             x
             
               forasmuch
               as
               it
               was
               not
               possible
               that
               he
               should
               be
               holden
               of
               it
               :
            
             saith
             S.
             Peter
             .
             and
             
               Christ
               being
               raysed
               from
               the
               dead
               ,
               dyeth
               now
               no
               more
               ,
            
             y
             
               Death
               hath
               no
               more
               dominion
               over
               him
               :
            
             saith
             S.
             Paul.
             implying
             thereby
             ,
             that
             during
             the
             space
             of
             time
             that
             passed
             betwixt
             his
             death
             and
             his
             resurrection
             ,
             he
             was
             holden
             by
             death
             ,
             and
             death
             had
             some
             kinde
             of
             domination
             over
             him
             .
             And
             therefore
             Athanasius
             (
             or
             who
             ever
             else
             was
             author
             of
             that
             writing
             to
             Liberius
             the
             Roman
             Bishop
             )
             having
             reference
             
             unto
             the
             former
             text
             ;
             affirmeth
             that
             z
             
               he
               raysed
               up
               that
               buried
            
             body
             of
             his
             ,
             and
             
               presented
               it
               to
               his
               Father
               ,
               having
               freed
               it
               from
               Death
               ,
               of
               which
               it
               was
               holden
               .
            
             and
             Maximus
             (
             or
             he
             that
             collected
             the
             Dialogues
             against
             the
             Marcionites
             ,
             under
             the
             name
             of
             Origen
             ,
             out
             of
             him
             )
             expounding
             the
             other
             text
             ;
             a
             
               Over
               whom
               then
               had
               Death
               dominion
               ?
            
             saith
             he
             .
             
               For
               the
               saying
               that
               it
               hath
               no
               more
               dominion
               ,
               sheweth
               that
               before
               it
               had
               dominion
            
             over
             him
             .
             Not
             that
             Death
             could
             have
             any
             dominion
             over
             b
             
               the
               Lord
               of
               Life
            
             ,
             further
             than
             he
             himselfe
             was
             pleased
             to
             give
             way
             unto
             it
             :
             but
             as
             ,
             when
             Death
             did
             at
             the
             first
             sease
             upon
             him
             ,
             c
             
               his
               life
            
             indeed
             
               vvas
               taken
               from
               the
               earth
            
             ,
             yet
             d
             
               none
               could
               take
               it
               from
               him
               ,
               but
               he
               layd
               it
               downe
               of
               himselfe
            
             ;
             so
             his
             continuing
             to
             be
             Deaths
             prisoner
             for
             a
             time
             ,
             was
             a
             voluntarie
             commitment
             only
             ,
             unto
             which
             he
             freely
             yeelded
             himselfe
             for
             our
             sakes
             ,
             not
             anie
             yoake
             of
             miserable
             necessitie
             that
             Death
             was
             able
             to
             impose
             upon
             him
             .
             For
             e
             
               he
               had
               power
               to
               lay
               downe
               his
               life
               ,
               and
               he
               had
               power
               to
               take
               it
               again
               :
            
             yet
             would
             he
             not
             take
             it
             againe
             ,
             before
             he
             had
             first
             not
             
               layd
               himselfe
               downe
            
             only
             upon
             Deaths
             bed
             ,
             but
             slept
             also
             upon
             it
             ;
             that
             arising
             afterward
             from
             thence
             ,
             he
             might
             become
             f
             
               the
               first
               fruits
               of
               them
               that
               slept
               .
            
             In
             which
             respect
             ,
             the
             g
             Fathers
             apply
             unto
             him
             that
             text
             of
             the
             Psalme
             ;
             
               I
               layd
               me
               down
               and
               slept
               ,
               I
               awaked
               ,
               for
               the
               Lord
               sustained
               mee
               .
            
             (
             Psalm
             .
             3.5
             .
             )
             and
             Lactantius
             that
             verse
             of
             Sibyll
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 The
                 tearme
                 of
                 death
                 he
                 shall
                 finish
                 ,
                 when
                 he
                 hath
                 slept
                 unto
                 the
                 third
                 day
                 .
              
            
             His
             dying
             ,
             or
             his
             burying
             at
             the
             farthest
             ,
             is
             that
             which
             here
             is
             answerable
             unto
             his
             
               lying
               downe
            
             :
             but
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             h
             Dionysius
             calleth
             it
             )
             his
             
             his
             
               three-dayes
               buriall
            
             ,
             and
             his
             continuing
             for
             that
             time
             
               in
               the
               state
               of
               death
            
             ,
             is
             that
             which
             answereth
             unto
             his
             sleeping
             or
             being
             in
             Hádes
             .
             And
             therefore
             the
             Fathers
             of
             the
             fourth
             Councell
             of
             Toledo
             ,
             declaring
             how
             in
             Baptisme
             i
             
               the
               death
               and
               resurrection
               of
               Christ
               is
               signified
               ,
            
             do
             both
             affirme
             ,
             that
             
               the
               dipping
               in
               the
               water
               is
               as
               it
               were
               a
               descension
               into
               Hell
               ,
               and
               the
               rising
               out
               of
               the
               water
               againe
               ,
               a
               resurrection
            
             ;
             and
             adde
             likewise
             out
             of
             Gregory
             (
             with
             whom
             many
             other
             k
             Doctors
             doe
             herein
             agree
             )
             that
             l
             the
             
               three-fold
               dipping
            
             is
             used
             to
             signifie
             the
             
               three-dayes
               buriall
            
             .
             which
             differeth
             as
             much
             from
             the
             simple
             buriall
             or
             putting
             into
             the
             earth
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             transportation
             or
             leading
             into
             captivitie
             from
             the
             detayning
             in
             bondage
             ,
             the
             committing
             of
             one
             to
             prison
             from
             the
             holding
             of
             him
             there
             ,
             and
             the
             sowing
             of
             the
             seed
             from
             the
             remayning
             of
             it
             in
             ground
             .
          
           
             And
             thus
             have
             I
             unfolded
             at
             large
             the
             generall
             acceptions
             of
             the
             word
             Hádes
             and
             Inferi
             ,
             and
             so
             the
             Ecclesiasticall
             use
             of
             the
             word
             Hell
             answering
             thereunto
             :
             which
             being
             severally
             applyed
             to
             the
             point
             of
             our
             Saviours
             descent
             ,
             make
             up
             these
             three
             propositions
             that
             by
             the
             universall
             consent
             of
             Christians
             are
             acknowledged
             to
             be
             of
             undoubted
             verity
             .
             
               His
               dead
               body
            
             ,
             though
             free
             from
             corruption
             ,
             yet
             
               did
               descend
               into
               the
               place
               of
               corruption
               ,
            
             as
             other
             bodies
             doe
             .
             
               His
               soule
            
             ,
             being
             separated
             from
             his
             body
             ,
             
               departed
               hence
               into
               the
               other
               world
               ,
            
             as
             all
             other
             mens
             soules
             in
             that
             case
             use
             to
             doe
             .
             
               He
               went
               unto
               the
               dead
               ,
               and
               remayned
               for
               a
               time
               in
               the
               state
               of
               death
               ,
            
             as
             other
             dead
             men
             doe
             .
             There
             remayneth
             now
             
             the
             vulgar
             acception
             of
             the
             word
             Hell
             ,
             whereby
             it
             is
             taken
             for
             the
             place
             of
             torment
             prepared
             for
             the
             Divell
             and
             his
             Angells
             :
             and
             touching
             this
             also
             ,
             all
             Christians
             do
             agree
             thus
             farre
             ,
             that
             Christ
             did
             descend
             thither
             at
             leastwise
             in
             a
             virtuall
             maner
             ;
             as
             God
             m
             
               is
               said
               to
               descend
               ,
               when
               he
               doth
               any
               thing
               upon
               earth
               ,
               which
               being
               wonderfully
               done
               beyond
               the
               usuall
               course
               of
               nature
               may
               in
               some
               sort
               shew
               his
               presence
               ,
            
             or
             when
             he
             otherwise
             n
             
               vouchsafeth
               to
               have
               care
               of
               humaine
               frailtie
               .
            
             Thus
             when
             Christs
             o
             
               flesh
               was
               in
               the
               tombe
               ,
               his
               power
               did
               worke
               from
               Heaven
               :
            
             saith
             S.
             Ambrose
             .
             which
             agreeth
             with
             that
             which
             was
             before
             cyted
             out
             of
             the
             Armenians
             Confession
             :
             p
             
               According
               to
               his
               body
               which
               was
               dead
               ,
               he
               descended
               into
               the
               grave
               ;
               but
               according
               to
               his
            
             DIVINITIE
             ,
             
               which
               did
               live
               ,
               he
               overcame
               Hell
               in
               the
               meane
               time
               .
            
             and
             with
             that
             which
             was
             cyted
             out
             of
             
               Philo
               Carpathius
            
             ,
             upon
             Cantic
             .
             5.2
             .
             
               I
               sleepe
               ,
               but
               my
               heart
               waketh
               :
            
             q
             
               in
               the
               grave
               spoyling
               Hell.
            
             for
             which
             ,
             in
             the
             Latin
             Collections
             that
             goe
             under
             his
             name
             ,
             we
             reade
             thus
             .
             r
             
               I
               sleepe
               ,
               to
               wit
               on
               the
               Crosse
               ,
               and
               my
               heart
               waketh
               :
               vvhen
               my
            
             DIVINITIE
             
               spoyled
               Hell
               ,
               and
               brought
               rich
               spoyles
               from
               the
               triumph
               of
               everlasting
               death
               overcome
               ,
               and
               the
               Divells
               power
               overthrowne
               .
            
             The
             author
             of
             the
             imperfect
             worke
             upon
             Matthew
             ,
             attributeth
             this
             to
             the
             Divinitie
             ,
             not
             cloathed
             with
             any
             part
             of
             the
             Humanitie
             ,
             but
             naked
             ,
             as
             he
             speaketh
             .
             Seeing
             the
             Divels
             s
             
               feared
               him
            
             ,
             (
             saith
             he
             )
             
               while
               he
               was
               in
               the
               body
               ,
               saying
               ;
               What
               have
               we
               to
               doe
               with
               thee
               ,
               Iesus
               the
               sonne
               of
               the
               high
               God
               ?
               art
               thou
               come
               to
               torment
               us
               before
               our
               
               time
               ?
               how
               shall
               they
               be
               able
               to
               endure
               his
            
             NAKED
             DIVINITIE
             
               descending
               against
               them
               ?
               Behold
               after
               three
               dayes
               of
               his
               death
               he
               shall
               returne
               from
               Hell
               ,
               as
               a
               conqueror
               from
               the
               warre
               .
            
          
           
             This
             conquest
             others
             do
             attribute
             to
             his
             Crosse
             ,
             others
             to
             his
             Death
             ,
             others
             to
             his
             Buriall
             ,
             others
             to
             the
             reall
             descent
             of
             his
             soule
             into
             the
             place
             of
             the
             damned
             ,
             others
             to
             his
             Resurrection
             :
             and
             extend
             the
             effect
             therof
             not
             only
             to
             the
             deliverie
             of
             the
             Fathers
             of
             the
             old
             Testament
             ,
             but
             also
             to
             the
             freeing
             of
             our
             soules
             from
             Hell.
             from
             whence
             how
             men
             may
             be
             said
             to
             have
             been
             delivered
             ,
             who
             never
             were
             there
             ,
             S.
             Augustin
             declareth
             by
             these
             similitudes
             .
             t
             
               Thou
               sayest
               rightly
               to
               the
               physician
               ,
               Thou
               hast
               freed
               me
               from
               this
               sicknesse
               ;
               not
               in
               vvhich
               thou
               wast
               ,
               but
               in
               which
               thou
               wast
               like
               to
               be
               .
               Some
               bodie
               else
               having
               a
               troublesome
               businesse
               ,
               was
               to
               be
               cast
               into
               prison
               :
               there
               commeth
               another
               ,
               and
               defendeth
               him
               .
               vvhat
               saith
               he
               ,
               when
               he
               giveth
               thankes
               ?
               Thou
               hast
               delivered
               me
               from
               prison
               .
               A
               debtor
               was
               in
               danger
               to
               be
               hanged
               :
               the
               debt
               is
               payd
               for
               him
               ;
               he
               is
               said
               to
               be
               freed
               from
               hanging
               .
               In
               all
               these
               things
               they
               were
               not
               :
               but
               because
               such
               were
               their
               deserts
               ,
               that
               unlesse
               they
               had
               beene
               holpen
               ,
               there
               they
               would
               have
               beene
               ;
               they
               say
               rightly
               that
               they
               were
               freed
               thence
               ,
               vvhither
               by
               those
               that
               freed
               them
               they
               vvere
               not
               suffered
               to
               be
               brought
               .
            
             That
             Christ
             destroyed
             the
             power
             of
             Hell
             ,
             u
             
               spoyled
               principalities
               and
               powers
               ,
               and
               made
               a
               shew
               of
               them
               openly
               ,
               triumphing
               over
               them
               :
            
             is
             acknowledged
             by
             all
             Christians
             .
             Neyther
             is
             there
             anie
             who
             will
             refuse
             to
             subscribe
             unto
             that
             which
             Proclus
             delivered
             in
             his
             Sermon
             before
             Nestorius
             then
             Bishop
             of
             Constantinople
             (
             inserted
             into
             the
             Acts
             of
             the
             Councell
             
             of
             Ephesus
             .
             )
             x
             
               He
               was
               shut
               up
               in
               the
               grave
               ,
               who
               stretched
               out
               the
               heavens
               like
               a
               skinne
               :
               he
               was
               reckoned
               among
               the
               dead
               ,
               and
               spoyled
               Hell.
            
             and
             that
             which
             S.
             Cyrill
             and
             the
             Synod
             of
             Alexandria
             ,
             wrote
             unto
             the
             same
             Nestorius
             ,
             concerning
             the
             Confession
             of
             their
             faith
             :
             (
             approved
             not
             only
             by
             the
             y
             third
             generall
             Councell
             held
             at
             Ephesus
             ,
             but
             also
             by
             the
             z
             fourth
             at
             Chalcedon
             ,
             and
             the
             a
             fifth
             at
             Constantinople
             .
             )
             b
             
               To
               the
               end
               that
               by
               his
               unspeakable
               power
               treading
               down
               death
               in
               his
               own
               as
               the
               first
               and
               principall
               flesh
               ,
               he
               might
               become
               the
               first
               borne
               from
               the
               dead
               and
               the
               first
               fruits
               of
               those
               that
               slept
               ;
               and
               that
               he
               might
               make
               a
               way
               to
               mans
               nature
               for
               the
               turning
               back
               againe
               unto
               incorruption
               :
               by
               the
               grace
               of
               God
               he
               tasted
               death
               for
               all
               men
               ;
               and
               revived
               the
               third
               day
               ,
               spoyling
               Hell.
            
             All
             ,
             I
             say
             ,
             do
             agree
             ,
             that
             
               Christ
               spoyled
            
             or
             (
             as
             they
             were
             wont
             to
             speake
             )
             
               harrowed
               Hell
            
             :
             whether
             you
             take
             Hell
             for
             that
             which
             keepeth
             the
             soule
             separated
             from
             the
             body
             ,
             or
             that
             which
             separateth
             soule
             and
             body
             bothe
             from
             the
             blessed
             presence
             of
             him
             who
             is
             our
             true
             life
             ;
             the
             one
             whereof
             our
             Saviour
             hath
             conquered
             by
             bringing
             in
             the
             
               Resurrection
               of
               the
               body
            
             ,
             the
             other
             he
             hath
             abolished
             by
             procuring
             for
             us
             
               Life
               everlasting
            
             .
          
           
             Touching
             the
             maner
             and
             the
             meanes
             ,
             whereby
             Hell
             was
             thus
             spoyled
             ,
             is
             all
             the
             disagreement
             .
             The
             maner
             :
             whether
             our
             Lord
             did
             deliver
             his
             people
             from
             Hell
             by
             way
             of
             prevention
             ,
             in
             saving
             them
             from
             comming
             thither
             ;
             or
             by
             way
             of
             subvention
             ,
             in
             helping
             those
             out
             whom
             at
             the
             time
             of
             his
             death
             he
             found
             there
             .
             The
             meanes
             :
             whether
             this
             were
             done
             by
             his
             Divinity
             or
             his
             Humanitie
             or
             both
             ,
             whether
             by
             the
             vertue
             of
             his
             sufferings
             ,
             death
             ,
             buriall
             and
             resurrection
             ,
             or
             by
             the
             reall
             descending
             of
             his
             soule
             into
             the
             place
             wherein
             mens
             soules
             were
             kept
             imprisoned
             .
             That
             hee
             descended
             not
             
             into
             the
             Hell
             of
             the
             damned
             
               by
               the
               essence
            
             of
             his
             soule
             or
             locally
             ,
             but
             virtually
             onely
             by
             extending
             the
             effect
             of
             his
             power
             thither
             :
             is
             the
             common
             doctrine
             of
             c
             
               Thomas
               Aquinas
            
             and
             the
             rest
             of
             the
             Schoole
             .
             Cardinall
             Bellarmine
             at
             first
             held
             it
             to
             be
             d
             probable
             ,
             that
             Christs
             soule
             did
             descend
             thither
             ,
             not
             only
             by
             his
             effects
             ,
             but
             by
             his
             reall
             presence
             also
             :
             but
             afterwards
             e
             
               having
               considered
               better
               of
               the
               matter
               ,
               he
               resolved
               that
               the
               opinion
               of
               Thomas
               and
               the
               other
               Schoolemen
               was
               to
               be
               followed
               .
            
             The
             same
             is
             the
             judgement
             of
             f
             Suarez
             :
             who
             concerning
             this
             whole
             
               article
               of
               Christs
               descent
               into
               Hell
               ,
            
             doth
             thus
             deliver
             his
             minde
             .
             g
             
               If
               by
               an
               Article
               of
               faith
               we
               understand
               a
               truth
               ,
               which
               all
               the
               faithfull
               are
               bound
               explicitly
               to
               know
               and
               beleeve
               :
               so
               I
               doe
               not
               thinke
               it
               necessarie
               to
               reckon
               this
               among
               the
               Articles
               of
               faith
               .
               Because
               it
               is
               not
               a
               matter
               altogether
               so
               necessary
               for
               all
               men
               :
               and
               because
               that
               for
               this
               reason
               peradventure
               it
               is
               omitted
               in
               the
               Nicene
               Creed
               ;
               the
               knowledge
               of
               which
               Creed
               seemeth
               to
               be
               sufficient
               for
               fulfilling
               the
               precept
               of
               faith
               .
               Lastly
               for
               this
               cause
               peradventure
               Augustin
               and
               other
               of
               the
               Fathers
               expounding
               the
               Creed
               ,
               doe
               not
               unfold
               this
               mysterie
               unto
               the
               people
               .
            
             And
             to
             speake
             the
             truth
             ,
             it
             is
             a
             matter
             above
             the
             reach
             of
             the
             common
             people
             to
             enter
             into
             the
             discussion
             of
             the
             full
             meaning
             of
             this
             point
             of
             the
             descension
             into
             Hell
             :
             the
             determination
             whereof
             dependeth
             upon
             the
             knowledge
             of
             the
             learned
             tongues
             and
             other
             sciences
             that
             come
             not
             within
             the
             compasse
             of
             their
             understanding
             .
             some
             experiment
             whereof
             they
             may
             finde
             in
             this
             ;
             that
             whereas
             in
             the
             other
             questions
             here
             handled
             ,
             they
             might
             finde
             themselves
             able
             in
             some
             
             reasonable
             forre
             to
             follow
             me
             ;
             here
             they
             leave
             me
             ,
             I
             doubt
             ,
             and
             let
             me
             walke
             without
             their
             company
             .
          
           
             It
             having
             here
             likewise
             beene
             further
             manifested
             ,
             what
             different
             opinions
             have
             beene
             entertayned
             by
             the
             ancient
             Doctors
             of
             the
             Church
             concerning
             the
             determinate
             place
             wherein
             our
             Saviours
             soule
             did
             remaine
             during
             the
             time
             of
             the
             separation
             of
             it
             from
             his
             body
             :
             I
             leave
             it
             to
             be
             considered
             by
             the
             learned
             ,
             whether
             any
             such
             controverted
             matter
             may
             fitly
             be
             brought
             in
             to
             expound
             the
             h
             
               Rule
               of
               faith
               by
            
             ,
             which
             being
             
               common
               both
               to
               the
               great
               and
               the
               small
               ones
               in
               the
               Church
               ,
            
             must
             contayn
             such
             verities
             only
             as
             are
             generally
             agreed
             upon
             by
             the
             common
             consent
             of
             all
             true
             Christians
             .
             and
             if
             the
             words
             of
             the
             article
             of
             Christs
             going
             to
             Hades
             or
             Hell
             ,
             may
             well
             beare
             such
             a
             generall
             meaning
             as
             this
             ;
             that
             he
             went
             to
             the
             dead
             ,
             and
             continued
             in
             the
             state
             of
             death
             untill
             the
             time
             of
             his
             Resurrection
             :
             it
             would
             be
             thought
             upon
             ,
             whether
             such
             a
             truth
             as
             this
             ,
             which
             findeth
             universall
             acceptance
             among
             all
             Christians
             may
             not
             safely
             passe
             for
             an
             article
             of
             our
             Creed
             ;
             and
             the
             particular
             limitation
             of
             the
             place
             unto
             which
             our
             Saviours
             soule
             went
             (
             whither
             to
             the
             place
             of
             blisse
             ,
             or
             to
             the
             place
             of
             torment
             ,
             or
             to
             both
             )
             be
             left
             ,
             as
             a
             number
             of
             other
             Theologicall
             points
             are
             ,
             unto
             further
             disputation
             .
             In
             the
             articles
             of
             our
             faith
             common
             agreement
             must
             bee
             required
             :
             which
             wee
             are
             sure
             is
             more
             likely
             to
             be
             found
             in
             the
             generall
             ,
             than
             in
             the
             particular
             .
             And
             this
             is
             the
             onely
             reason
             which
             moved
             me
             to
             enlarge
             my selfe
             so
             much
             in
             the
             declaration
             of
             the
             generall
             acceptions
             of
             the
             word
             Hades
             ,
             and
             the
             application
             of
             them
             to
             our
             Saviours
             descent
             spoken
             of
             in
             the
             Creed
             .
             wherein
             if
             the
             zeale
             which
             I
             beare
             to
             the
             peace
             of
             the
             Church
             ,
             and
             the
             settlement
             of
             unitie
             
             among
             brethren
             hath
             carried
             me
             too
             farre
             ,
             (
             as
             it
             hath
             made
             me
             indeede
             quite
             to
             forget
             my
             intended
             brevity
             )
             I
             intreate
             the
             Reader
             to
             pardon
             me
             ;
             and
             ceasing
             to
             be
             further
             troublesome
             unto
             him
             in
             the
             prosecution
             of
             this
             intricate
             argument
             ,
             I
             passe
             to
             the
             next
             question
          
        
         
           
             OF
             
               PRAYER
               TO
            
             SAINTS
             .
          
           
             THat
             one
             question
             of
             S.
             Paul
             ,
             Rom.
             10.14
             .
             
               How
               shall
               they
               call
               upon
               him
               ,
               in
               whom
               they
               have
               not
               beleeved
               ?
            
             among
             such
             as
             lust
             not
             to
             be
             contentious
             ,
             will
             quickly
             put
             an
             end
             unto
             this
             question
             .
             For
             if
             none
             can
             be
             invocated
             but
             such
             as
             must
             be
             
               beleeved
               in
            
             ;
             and
             none
             must
             be
             beleeved
             in
             but
             God
             alone
             :
             everie
             one
             may
             easily
             discerne
             ,
             what
             conclusion
             will
             follow
             thereupon
             .
             Againe
             ,
             all
             Christians
             have
             beene
             taught
             ,
             that
             no
             part
             of
             divine
             worship
             is
             to
             be
             communicated
             unto
             any
             creature
             .
             for
             a
             it
             is
             written
             :
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               onely
               shalt
               thou
               serve
               .
            
             But
             prayer
             is
             such
             a
             principall
             part
             of
             this
             service
             ,
             that
             it
             is
             b
             usually
             put
             for
             the
             whole
             :
             and
             the
             publick
             place
             of
             Gods
             worship
             ,
             hath
             from
             hence
             given
             it
             the
             denomination
             of
             c
             
               the
               house
               of
               prayer
            
             .
             Furthermore
             ,
             hee
             that
             heareth
             our
             prayers
             ,
             must
             be
             able
             to
             search
             the
             secrets
             of
             our
             hearts
             ;
             and
             discerne
             the
             inward
             disposition
             of
             our
             soules
             .
             For
             the
             pouring
             out
             of
             good
             words
             ,
             and
             the
             offering
             up
             of
             externall
             sighes
             and
             teares
             ,
             are
             but
             the
             carkase
             only
             of
             a
             true
             prayer
             :
             the
             life
             thereof
             consisteth
             in
             the
             d
             pouring
             out
             of
             the
             very
             soule
             it selfe
             ,
             and
             the
             sending
             up
             of
             those
             secret
             e
             groanes
             of
             the
             spirit
             which
             cannot
             be
             uttered
             .
             But
             f
             
               he
               that
               searcheth
               the
               
               hearts
               ,
            
             and
             onely
             he
             ,
             
               knoweth
               vvhat
               is
               the
               minde
               of
               the
               spirit
               :
            
             he
             g
             
               heareth
               in
               heaven
               his
               dwelling
               place
               ,
               and
               giveth
               to
               every
               man
               according
               to
               his
               wayes
               ,
               whose
               heart
               he
               knoweth
               .
               for
               he
            
             even
             he
             ONELY
             
               knoweth
               the
               hearts
               of
               all
               the
               children
               of
               men
               :
            
             as
             Salomon
             teacheth
             us
             in
             the
             praier
             which
             he
             made
             at
             the
             dedication
             of
             the
             Temple
             .
             wherunto
             we
             may
             add
             that
             golden
             sentence
             of
             his
             father
             David
             for
             a
             conclusion
             :
             h
             
               O
               thou
               that
               hearest
               prayer
               ,
               unto
               thee
               shall
               all
               flesh
               come
               .
            
          
           
             If
             it
             be
             further
             here
             ob●ected
             by
             us
             ;
             that
             we
             finde
             neyther
             precept
             nor
             example
             of
             any
             of
             the
             Fathers
             of
             the
             old
             Testament
             ,
             whereby
             this
             kinde
             of
             p●aying
             to
             the
             soules
             of
             the
             Saints
             departed
             may
             be
             warranted
             :
             Cardinall
             Bellarmine
             will
             give
             us
             a
             reason
             for
             it
             .
             i
             
               for
               therefore
            
             (
             saith
             he
             )
             
               the
               spirits
               of
               the
               Patriarches
               and
               the
               Prophets
               before
               the
               comming
               of
               Christ
               were
               neyther
               so
               worshipped
               nor
               invocated
               ,
               as
               we
               doe
               now
               worship
               and
               invocate
               the
               Apostles
               and
               Martyrs
               :
               because
               that
               they
               were
               detayned
               as
               yet
               shut
               up
               in
               the
               prisons
               of
               Hell.
            
             But
             if
             this
             reason
             of
             his
             be
             grounded
             upon
             a
             false
             foundation
             (
             as
             we
             have
             alreadie
             shewed
             it
             to
             be
             )
             and
             the
             contrary
             supposition
             be
             most
             true
             ;
             that
             the
             spirits
             of
             the
             Patriarchs
             and
             Prophets
             were
             not
             thus
             shut
             up
             in
             the
             prisons
             of
             Hell
             :
             then
             have
             we
             
               foure
               thousand
            
             yeares
             prescription
             left
             unto
             us
             ,
             to
             oppose
             against
             this
             innovation
             .
             We
             go
             further
             yet
             ,
             and
             urge
             against
             them
             ,
             that
             in
             the
             New
             Testament
             it selfe
             we
             can
             descry
             no
             footsteps
             of
             this
             new
             kinde
             of
             Invocation
             ,
             more
             then
             we
             did
             in
             the
             Scriptures
             of
             the
             old
             Testament
             .
             For
             this
             ,
             Salmeron
             doth
             tell
             us
             ,
             that
             k
             
               the
               Scriptures
               vvhich
               were
               made
               and
               
               published
               in
               the
               primitive
               Church
               ought
               to
               found
               and
               explaine
               Christ
               ,
               who
               by
               the
               tacite
               suggestion
               of
               the
               Spirit
               did
               bring
               the
               Saints
               with
               him
               :
               and
               that
               it
               would
               have
               beene
               a
               hard
               matter
               to
               enjoyne
               this
               to
               the
               Iewes
               ;
               and
               to
               the
               Gentiles
               an
               occasion
               would
               be
               given
               thereby
               to
               thinke
               ,
               that
               many
               Gods
               were
               put
               upon
               them
               in
               steed
               of
               the
               multitude
               of
               the
               Gods
               whom
               they
               had
               forsaken
               .
            
             So
             this
             new
             worship
             ,
             you
             see
             ,
             fetcheth
             his
             originall
             neyther
             from
             the
             Scriptures
             of
             the
             Old
             nor
             of
             the
             New
             Testament
             :
             but
             from
             I
             know
             not
             what
             
               tacite
               suggestion
            
             ,
             which
             smelt
             so
             strongly
             of
             Idolatry
             ,
             that
             at
             first
             it
             was
             not
             safe
             to
             acquaint
             eyther
             the
             Iewes
             or
             the
             Gentiles
             therewith
             .
             But
             if
             any
             such
             sweet
             tradition
             as
             this
             were
             at
             first
             delivered
             unto
             the
             Church
             by
             Christ
             and
             his
             Apostles
             :
             we
             demand
             further
             ,
             how
             it
             should
             come
             to
             passe
             ,
             that
             for
             the
             space
             of
             360.
             yeares
             together
             after
             the
             birth
             of
             our
             Saviour
             ,
             we
             can
             finde
             mention
             no
             where
             of
             any
             such
             thing
             ?
             For
             howsoever
             our
             Challenger
             giveth
             it
             out
             ,
             
               that
               prayer
               to
               Saints
               was
               of
               great
               account
               ,
            
             amongst
             the
             Fathers
             of
             the
             primitive
             Church
             ,
             for
             the
             first
             400.
             years
             after
             Christ
             :
             yet
             for
             nine
             parts
             of
             that
             time
             ,
             I
             dare
             be
             bold
             to
             say
             ,
             that
             he
             is
             not
             able
             to
             produce
             as
             much
             as
             one
             true
             testimonie
             out
             of
             any
             Father
             ,
             whereby
             it
             may
             appeare
             ,
             that
             any
             account
             at
             all
             was
             made
             of
             it
             ;
             and
             for
             the
             tithe
             too
             ,
             he
             shall
             finde
             perhaps
             before
             we
             have
             done
             ,
             that
             he
             is
             not
             like
             to
             carry
             it
             away
             so
             cleerly
             as
             he
             weeneth
             .
          
           
             Whether
             those
             blessed
             spirits
             pray
             for
             us
             ,
             is
             not
             the
             question
             here
             :
             but
             whether
             we
             are
             to
             pray
             unto
             them
             .
             That
             God
             onely
             is
             to
             be
             prayed
             unto
             ,
             is
             the
             doctrine
             that
             was
             once
             delivered
             unto
             the
             Saints
             ,
             for
             which
             we
             so
             earnestly
             contend
             :
             the
             Saints
             praying
             for
             us
             doth
             no
             way
             crosse
             this
             (
             for
             to
             whom
             should
             the
             Saints
             pray
             ,
             
             but
             to
             the
             l
             
               King
               of
               Saints
            
             ?
             )
             their
             being
             prayed
             unto
             ,
             is
             the
             onely
             stumbling
             block
             that
             lyeth
             in
             this
             way
             .
             And
             therefore
             in
             those
             first
             times
             ,
             the
             former
             of
             these
             was
             admitted
             by
             some
             ,
             as
             a
             matter
             of
             probabilitie
             :
             but
             the
             latter
             no
             way
             yeelded
             unto
             ,
             as
             being
             derogatorie
             to
             the
             priviledge
             of
             the
             Deitie
             .
             Origen
             may
             be
             a
             witnesse
             of
             both
             :
             who
             touching
             the
             former
             writeth
             in
             this
             sort
             .
             m
             
               I
               doe
               thinke
               thus
               ,
               that
               all
               those
               fathers
               who
               are
               departed
               this
               life
               before
               us
               ,
               doe
               fight
               with
               us
               and
               assist
               us
               with
               their
               prayers
               :
               for
               so
               have
               I
               heard
               one
               of
               the
               elder
               Masters
               saying
               .
            
             and
             in
             another
             place
             .
             n
             
               Moreover
               if
               the
               Saints
               ,
               that
               have
               left
               the
               body
               and
               be
               with
               Christ
               ,
               doe
               any
               thing
               and
               labour
               for
               us
               ,
               in
               like
               maner
               as
               the
               Angels
               do
               vvho
               are
               imployed
               in
               the
               ministery
               of
               our
               salvation
               :
               let
               this
               also
               remaine
               among
               the
               hidden
               things
               of
               God
               ,
               and
               the
               mysteries
               that
               are
               not
               to
               be
               committed
               unto
               writing
               .
            
             But
             because
             he
             thought
             that
             the
             Angels
             and
             Saints
             prayed
             for
             us
             :
             did
             he
             therefore
             hold
             it
             needfull
             ,
             that
             we
             should
             direct
             our
             prayers
             unto
             them
             ?
             Heare
             ,
             I
             pray
             you
             ,
             his
             owne
             answer
             ;
             in
             his
             eighth
             booke
             against
             Celsus
             the
             philosopher
             .
             o
             
               We
               must
               endevour
               to
               please
               God
               alone
               ,
               who
               is
               above
               all
               things
               ,
               and
               labour
               to
               have
               him
               propitious
               unto
               us
               ,
               procuring
               his
               good
               will
               with
               godlinesse
               and
               all
               kinde
               of
               vertue
               .
               And
               if
            
             Celsus
             
               will
               yet
               have
               us
               to
               procure
               the
               good
               will
               of
               any
               others
               ,
               after
               him
               that
               is
               God
               over
               all
               :
               let
               him
               consider
               ,
               that
               as
               when
               the
               body
               is
               moved
               ,
               the
               motion
               of
               
               the
               shadow
               thereof
               doth
               follow
               it
               ;
               so
               in
               like
               maner
               ,
               having
               God
               favourable
               unto
               us
               who
               is
               over
               all
               ,
               it
               followeth
               that
               we
               shall
               have
               all
               his
               friends
               ,
               both
               Angels
               and
               soules
               and
               spirits
               ,
               loving
               unto
               us
               .
               For
               they
               have
               a
               fellow-feeling
               with
               them
               that
               are
               thought
               worthy
               to
               finde
               favour
               from
               God.
               Neyther
               are
               they
               only
               favourable
               unto
               such
               as
               be
               thus
               worthy
               ,
               but
               they
               worke
               with
               them
               also
               that
               are
               willing
               to
               doe
               service
               unto
               him
               who
               is
               God
               over
               all
               ,
               &
               are
               friendly
               to
               them
               ,
               and
               pray
               with
               them
               ,
               and
               intreate
               with
               them
               .
               So
               as
               wee
               may
               be
               bold
               to
               say
               ,
               that
               when
               men
               which
               with
               resolution
               propose
               unto
               them selves
               the
               best
               things
               doe
               pray
               unto
               God
               ,
               many
               thousands
               of
               the
               sacred
               powers
               pray
               together
               vvith
               them
            
             UNSPOKEN
             to
             .
          
           
             Celsus
             had
             said
             of
             the
             Angels
             :
             p
             
               that
               they
               belong
               to
               God
               ,
               and
               in
               that
               respect
               we
               are
               to
               put
               our
               trust
               in
               them
               ,
               and
               make
               oblations
               to
               them
               according
               to
               the
               lawes
               ,
               and
               pray
               unto
               them
               ,
               that
               they
               may
               be
               favourable
               to
               us
               .
            
             To
             this
             Origen
             answereth
             in
             this
             maner
             .
             q
             
               Away
               with
               Celsus
               his
               counsell
               ,
               saying
               that
               we
               must
               pray
               to
               Angels
               :
               and
               let
               us
               not
               so
               much
               as
               afford
               any
               little
               audience
               to
               it
               .
               For
               we
               must
               pray
               to
               him
               alone
               who
               is
               God
               over
               all
               :
               and
               vve
               must
               pray
               to
               the
               Word
               of
               God
               his
               onely
               begotten
               and
               the
               first
               bornè
               of
               all
               creatures
               ;
               and
               we
               must
               intreat
               him
               ,
               that
               he
               as
               high
               Priest
               would
               present
               our
               prayer
               (
               when
               it
               is
               come
               to
               him
               )
               unto
               his
               God
               ,
               and
               our
               God
               ,
               &
               unto
               his
               Father
               and
               the
               father
               of
               them
               that
               frame
               their
               life
               according
               to
               the
               word
               of
               God.
            
             And
             whereas
             Celsus
             had
             further
             sayd
             that
             we
             r
             
               must
               offer
               first
               fruits
            
             unto
             Angels
             ,
             
               and
               prayers
               ,
               as
               long
               as
               we
               live
               ;
               that
               we
               may
               finde
               them
               propitious
               unto
               us
               :
            
             answere
             is
             returned
             by
             Origen
             in
             the
             name
             of
             the
             
             Christians
             ;
             that
             they
             held
             it
             rather
             fit
             to
             offer
             
               first
               fruits
            
             unto
             him
             which
             sayd
             ;
             
               Let
               the
               earth
               bring
               forth
               grasse
               ,
               the
               herbe
               yeelding
               seed
               ,
               and
               the
               fruite
               tree
               yeelding
               fruite
               after
               his
               kinde
               .
            
             s
             And
             
               to
               whom
               wee
               give
               the
               first
               fruites
               ,
            
             (
             saith
             he
             )
             
               to
               him
               also
               doe
               wee
               send
               our
               prayers
               ;
               having
               a
               great
               high
               Priest
               that
               is
               entred
               into
               the
               Heavens
               ,
               Iesus
               the
               Sonne
               of
               God
               :
               and
               we
               hold
               fast
               this
               confession
               whiles
               we
               live
               ,
               having
               God
               favourable
               unto
               us
               ,
               and
               his
               onely
               begotten
               Sonne
               Iesus
               being
               manifested
               amongst
               us
               .
               But
               if
               we
               have
               a
               desire
               unto
               a
               multitude
               ,
               whom
               we
               would
               willingly
               have
               to
               be
               favourable
               unto
               us
               :
               we
               learne
               that
               thousand
               thousands
               stand
               by
               him
               ,
               and
               millions
               of
               millions
               minister
               unto
               him
               .
               who
               beholding
               them
               that
               imitate
               their
               pietie
               towards
               God
               ,
               as
               if
               they
               were
               their
               kinsfolkes
               and
               friends
               ;
               helpe
               forward
               their
               salvation
               who
               call
               upon
               God
               ,
               and
               pray
               sincerely
               :
               appearing
               also
               ,
               and
               thinking
               that
               they
               ought
               to
               doe
               service
               to
               them
               ;
               and
               as
               it
               were
               upon
               one
               watchword
               to
               set
               forth
               for
               the
               ●enefit
               and
               salvation
               of
               them
               that
               pray
               to
               God
               ,
               unto
               whom
               they
               themselves
               also
               pray
               .
               For
               they
               are
               all
               ministring
               spirits
               ,
               sent
               forth
               to
               minister
               for
               them
               ,
               who
               shall
               be
               heires
               of
               salvation
               .
            
             Thus
             farre
             Origen
             ,
             in
             his
             eight
             booke
             against
             Celsus
             :
             to
             which
             for
             a
             conclusion
             we
             wil
             adde
             that
             place
             of
             the
             fift
             booke
             .
             t
             
               All
               prayers
               and
               supplications
               and
               intercessions
               and
               thankesgivings
               ,
               are
               to
               be
               sent
               up
               unto
               God
               the
               Lord
               of
               all
               ,
               by
               the
               high
               Priest
               who
               is
               above
               all
               Angels
               ,
               being
               the
               living
               Word
               and
               God.
               For
               
               to
               call
               upon
               Angels
               ,
               we
               not
               comprehending
               the
               knowledge
               of
               them
               which
               is
               above
               the
               reach
               of
               man
               ,
               is
               not
               agreeable
               to
               reason
               .
               And
               if
               by
               supposition
               it
               were
               granted
               ,
               that
               the
               knowledge
               of
               them
               (
               which
               is
               wonderfull
               ,
               and
               secret
               )
               might
               be
               comprehended
               :
               this
               very
               knowledge
               ,
               declaring
               their
               nature
               unto
               us
               and
               the
               charge
               over
               which
               every
               one
               of
               them
               is
               set
               ,
               would
               not
               permit
               us
               to
               presume
               to
               pray
               unto
               any
               other
               but
               unto
               God
               the
               Lord
               over
               all
               ,
               who
               is
               aboundantly
               sufficient
               for
               all
               ,
               by
               our
               Saviour
               the
               Sonne
               of
               God.
               
            
          
           
             Tertullian
             and
             Cyprian
             in
             the
             bookes
             which
             they
             purposely
             wrote
             concerning
             Prayer
             ,
             deliver
             no
             other
             doctrine
             :
             but
             teach
             us
             to
             regulate
             all
             our
             prayers
             according
             unto
             that
             perfect
             patterne
             prescribed
             by
             our
             great
             Master
             ;
             wherein
             we
             are
             required
             to
             direct
             our
             petitions
             unto
             
               Our
               Father
               which
               is
               in
               heaven
               .
            
             (
             Matth.
             6.9
             .
             Luk.
             11.2
             )
             u
             
               These
               things
            
             (
             saith
             Tertullian
             in
             his
             Apologie
             for
             the
             Christians
             of
             his
             time
             )
             
               I
               may
               not
               pray
               for
               from
               any
               other
               ,
               but
               from
               him
               of
               whom
               I
               know
               I
               shall
               obtayne
               them
               :
               because
               both
               it
               is
               he
               who
               is
               alone
               able
               to
               give
               ,
               and
               I
               am
               he
               unto
               whom
               it
               appertayneth
               to
               obtayne
               that
               which
               is
               requested
               ,
               being
               〈◊〉
               servant
               who
               observe
               him
               alone
               ,
               who
               for
               his
               religion
               am
               killed
               ,
               who
               offer
               unto
               him
               a
               rich
               and
               great
               sacrifice
               ,
               which
               he
               himselfe
               hath
               commanded
               ,
               Prayer
               proceeding
               from
               a
               chaste
               body
               ,
               from
               an
               innocent
               soule
               ,
               from
               a
               holy
               spirit
               .
            
             where
             he
             accounteth
             Prayer
             to
             be
             the
             chiefe
             sacrifice
             ,
             wherewith
             God
             is
             worshipped
             :
             agreeably
             to
             that
             which
             
               Clemens
               Alexandrinus
            
             wrote
             at
             the
             same
             time
             .
             x
             
               We
               doe
               not
               without
               cause
               honour
               God
               by
               prayer
               ;
               and
               with
               righteousnesse
               send
               up
               this
               
               best
               and
               holyest
               sacrifice
               .
            
             The
             direction
             given
             by
             Ignatius
             unto
             Virgins
             in
             this
             case
             ,
             is
             short
             and
             sweete
             :
             y
             
               Yee
               Virgins
               ,
               have
               Christ
               alone
               before
               your
               eyes
               and
               his
               Father
               in
               your
               prayers
               ,
               being
               inlightened
               by
               the
               Spirit
               .
            
             for
             explication
             whereof
             that
             may
             be
             taken
             ,
             which
             we
             reade
             in
             the
             exposition
             of
             the
             Faith
             ,
             attributed
             unto
             S.
             Gregory
             of
             Neocaesarea
             .
             z
             
               Whosoever
               rightly
               prayeth
               unto
               God
               ,
               prayeth
               by
               the
               Sonne
               ;
               and
               whosoever
               commeth
               as
               he
               ought
               to
               doe
               ,
               commeth
               by
               Christ
               :
               and
               to
               the
               Sonne
               he
               can
               not
               come
               ,
               without
               the
               holy
               Ghost
               .
            
          
           
             Neyther
             is
             it
             to
             be
             passed
             over
             ,
             that
             one
             of
             the
             speciall
             arguments
             whereby
             the
             writers
             of
             this
             time
             do
             prove
             our
             Saviour
             Christ
             to
             bee
             truely
             God
             ,
             is
             taken
             from
             our
             praying
             unto
             him
             and
             his
             accepting
             of
             our
             petitions
             .
             a
             
               If
               Christ
               be
               onely
               man
            
             ,
             (
             saith
             
               Novatianus
               )
               how
               is
               he
               present
               being
               called
               upon
               every
               where
               ;
               seeing
               this
               is
               not
               the
               nature
               of
               man
               ,
               but
               of
               God
               ,
               that
               he
               can
               be
               present
               at
               every
               place
               ?
               If
               Christ
               be
               onely
               man
               :
               why
               is
               a
               man
               called
               upon
               in
               our
               prayers
               as
               a
               mediatour
               ;
               seeing
               the
               invocation
               of
               a
               man
               is
               judged
               of
               no
               force
               to
               yeeld
               salvation
               ?
               If
               Christ
               be
               onely
               man
               :
               why
               is
               there
               hope
               reposed
               in
               him
               ;
               seeing
               hope
               in
               man
               〈◊〉
               sayd
               to
               be
               cursed
               ?
            
             So
             is
             it
             noted
             by
             Origen
             ,
             that
             S.
             Paul
             b
             in
             the
             beginning
             of
             the
             former
             epistle
             to
             the
             Corinthians
             ,
             where
             he
             saith
             ,
             
               With
               
               all
               that
               in
               every
               place
               call
               upon
               the
               Name
               of
               Iesus
               Christ
               our
               Lord
               ,
               both
               theirs
               and
               ours
            
             ;
             (
             1.
             
             Corinth
             .
             1.2
             .
             )
             doth
             thereby
             
               pronounce
               Iesus
               Christ
               ,
               whose
               Name
               is
               called
               upon
               ,
               to
               be
               God.
               And
               if
               to
               call
               upon
               the
               Name
               of
               the
               Lord
               ,
            
             (
             saith
             he
             )
             
               and
               to
               adore
               God
               ,
               bee
               one
               and
               the
               selfe
               same
               thing
               :
               as
               Christ
               is
               called
               upon
               ,
               so
               is
               he
               to
               be
               adored
               ;
               and
               as
               we
               do
               offer
               to
               God
               the
               Father
               first
               of
               all
               prayers
               ,
            
             (
             1.
             
             Tim.
             2.1
             .
             )
             
               so
               must
               we
               also
               to
               the
               Lord
               Iesus
               Christ
               ;
               and
               ●s
               wee
               doe
               offer
               supplications
               to
               the
               Father
               ,
               so
               doe
               we
               offer
               supplications
               also
               to
               the
               Sonne
               ;
               and
               as
               wee
               doe
               offer
               thankesgivings
               to
               God
               ,
               so
               doe
               we
               offer
               thankesgivings
               to
               our
               Saviour
               .
            
             In
             like
             maner
             Athanasius
             ,
             disputing
             against
             the
             Arrians
             ,
             by
             that
             prayer
             which
             the
             Apostle
             maketh
             ,
             1.
             
             Thessal
             .
             3.11
             .
             
               God
               himselfe
               and
               our
               Father
               ,
               and
               our
               Lord
               Iesus
               Christ
               ,
               direct
               our
               way
               unto
               you
            
             ;
             doth
             prove
             the
             unitie
             of
             the
             Father
             and
             the
             Sonne
             .
             c
             
               For
               no
               man
            
             (
             saith
             he
             )
             
               would
               pray
               to
               receive
               any
               thing
               from
               the
               Father
               and
               the
               Angels
               ,
               or
               from
               any
               of
               the
               other
               creatures
               :
               neyther
               would
               any
               man
               say
               ;
               God
               and
               the
               Angell
               give
               thee
               this
               .
            
             And
             whereas
             it
             might
             be
             objected
             ,
             that
             Iacob
             in
             the
             blessing
             that
             he
             gave
             unto
             Ephraim
             and
             Manasseh
             (
             Genes
             .
             48.15
             ,
             16.
             )
             did
             use
             this
             forme
             of
             prayer
             :
             
               The
               God
               which
               fed
               me
               from
               my
               youth
               unto
               this
               day
               ;
               The
               Angel
               which
               delivered
               me
               from
               all
               evills
               ,
               blesse
               those
               children
               .
            
             (
             which
             Cardinall
             d
             Bellarmine
             placeth
             in
             the
             forefront
             of
             the
             forces
             he
             bringeth
             forth
             to
             establish
             the
             Invocation
             of
             Saints
             .
             )
             Athanasius
             answereth
             ,
             that
             e
             
               he
               did
               not
               couple
               one
               of
               the
               created
               and
               naturall
               Angels
               with
               God
               that
               did
               create
               them
               ;
               nor
               omitting
               God
               that
               fed
               him
               ,
               did
               desire
               a
               blessing
               for
               his
               nephews
               from
               an
               Angel
               :
               but
               saying
               ,
            
             Which
             delivered
             me
             from
             all
             evills
             ,
             
               hee
               did
               shew
               that
               it
               was
               not
               any
               of
               the
               created
               Angels
               ,
               but
               the
            
             WORD
             
               of
               God
            
             (
             that
             is
             to
             say
             ,
             
               the
               Sonne
               )
               whom
               he
               coupled
               with
               
               the
               Father
               and
               prayed
               unto
               .
            
             and
             for
             further
             confirmation
             hereof
             he
             alledgeth
             (
             among
             other
             things
             )
             that
             neyther
             f
             Iacob
             ,
             nor
             David
             did
             
               pray
               unto
               any
               other
               but
               God
               himselfe
               ,
               for
               their
               deliverance
               .
            
          
           
             The
             place
             wherein
             we
             first
             finde
             the
             spirits
             of
             the
             deceased
             to
             be
             called
             unto
             ,
             rather
             then
             called
             upon
             ;
             is
             that
             in
             the
             beginning
             of
             the
             former
             of
             the
             Invectives
             which
             
               Gregory
               Nazianzen
            
             wrote
             against
             the
             Emperour
             Iulian
             ,
             about
             the
             CCCLXIV
             .
             year
             of
             our
             Lord.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Heare
               ô
               thou
               soule
               of
               great
               Constantius
               (
               if
               thou
               hast
               any
               understanding
               of
               these
               things
               )
               and
               as
               many
               soules
               of
               the
               Kings
               before
               him
               as
               loved
               Christ.
            
             where
             the
             g
             Greek
             Scholiast
             upon
             that
             parenthesis
             putteth
             this
             note
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               He
               speaketh
               according
               to
               the
               maner
               of
               Isocrates
               ;
               meaning
               ,
               If
               thou
               hast
               any
               power
               to
               heare
               the
               things
               that
               are
               here
               ,
            
             and
             therein
             he
             sayeth
             rightly
             :
             for
             Isocrates
             useth
             the
             same
             forme
             of
             speech
             ,
             bo●h
             in
             his
             Euagoras
             and
             in
             his
             
               Aegineticus
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               If
               they
               which
               be
               dead
               have
               any
               sense
               of
               the
               things
               that
               are
               done
               here
               .
            
             The
             like
             limitation
             is
             used
             by
             the
             same
             Nazianzen
             toward
             the
             end
             of
             the
             funerall
             oration
             which
             he
             made
             upon
             his
             sister
             Gorgonia
             :
             where
             he
             speaketh
             thus
             unto
             her
             .
             h
             
               If
               thou
               hast
               any
               care
               of
               the
               things
               done
               by
               us
               ,
               and
               holy
               soules
               receive
               this
               honour
               from
               God
               ,
               that
               they
               have
               any
               feeling
               of
               such
               things
               as
               these
               ;
               receive
               this
               Oration
               of
               ours
               ,
               in
               stead
               of
               many
               and
               before
               many
               funerall
               obsequies
               .
            
             So
             doubtfull
             the
             beginnings
             were
             of
             that
             ,
             which
             our
             Challenger
             is
             pleased
             to
             reckon
             among
             the
             
               chiefe
               articles
            
             not
             of
             his
             owne
             religion
             onely
             but
             also
             of
             the
             Saints
             and
             Fathers
             of
             the
             primitive
             Church
             ,
             who
             (
             if
             
             his
             word
             may
             be
             taken
             for
             the
             matter
             )
             did
             generally
             hold
             the
             same
             touching
             this
             point
             that
             the
             Church
             of
             Rome
             doth
             now
             .
             But
             if
             he
             had
             eyther
             himselfe
             read
             the
             writings
             of
             those
             Saints
             and
             Fathers
             with
             whose
             mindes
             he
             beareth
             us
             in
             hand
             he
             is
             so
             well
             acquainted
             ;
             or
             but
             taken
             so
             much
             information
             in
             this
             case
             ,
             as
             the
             bookes
             of
             his
             owne
             new
             Masters
             were
             able
             to
             afford
             him
             :
             he
             would
             not
             so
             peremptorily
             have
             avouched
             ,
             that
             prayer
             to
             Saints
             was
             generally
             embraced
             by
             the
             Doctors
             of
             the
             primitive
             Church
             as
             one
             of
             the
             chiefe
             articles
             of
             their
             Religion
             .
          
           
             His
             owne
             Bellarmine
             (
             he
             might
             remember
             )
             in
             handling
             this
             very
             question
             of
             the
             Invocation
             of
             Saints
             ,
             had
             wished
             him
             to
             i
             
               note
               ,
               that
               because
               the
               Saints
               which
               died
               before
               the
               comming
               of
               Christ
               did
               not
               enter
               into
               heaven
               ,
               neyther
               did
               see
               God
               ,
               nor
               could
               ordinarily
               take
               knowledge
               of
               the
               prayers
               of
               such
               as
               should
               petition
               unto
               them
               ;
               therefore
               it
               was
               not
               the
               use
               in
               the
               old
               Testament
               to
               say
               ,
               Saint
               Abraham
               pray
               for
               me
               ,
               &c.
               
            
             For
             at
             that
             time
             ,
             saith
             Suarez
             ,
             k
             
               we
               reade
               no
               where
               ,
               that
               any
               man
               did
               directly
               pray
               unto
               the
               Saints
               departed
               ,
               that
               they
               should
               helpe
               him
               ,
               or
               pray
               for
               him
               ;
               for
               this
               maner
               of
               praying
               is
               proper
               to
               the
               law
               of
               Grace
               ,
               wherein
               the
               Saints
               beholding
               God
               ,
               are
               able
               also
               to
               see
               in
               him
               the
               prayers
               that
               are
               powred
               out
               unto
               them
               .
            
             So
             doth
             Salmeron
             also
             teach
             ,
             l
             
               that
               therefore
               it
               was
               not
               the
               maner
               in
               the
               old
               Testament
               to
               resort
               unto
               the
               Saints
               as
               intercessors
               ;
               because
               they
               were
               not
               as
               yet
               blessed
               and
               glorified
               ,
               as
               now
               they
               be
               :
               and
               therefore
               so
               great
               an
               honour
               
               as
               this
               is
               ,
               was
               not
               due
               unto
               them
               .
            
             And
             m
             
               in
               vaine
            
             ,
             saith
             
               Pighius
               ,
               should
               their
               suffrages
               have
               beene
               implored
               ,
               as
               being
               not
               yet
               joyned
               with
               God
               in
               glory
               ,
               but
               untill
               the
               reconciliation
               and
               the
               opening
               of
               the
               kingdome
               by
               the
               blood
               of
               Christ
               the
               redeemer
               ,
               wayting
               as
               yet
               in
               a
               certaine
               place
               appointed
               by
               God
               ;
               and
               therefore
               not
               understanding
               the
               prayers
               and
               desires
               of
               the
               living
               .
               which
               the
               blessed
               doe
               behold
               and
               heare
               ,
               not
               by
               the
               efficacie
               of
               any
               proper
               reason
               reaching
               from
               them
               unto
               us
               ,
               but
               in
               the
               glasse
               of
               the
               divine
               Word
               ;
               which
               it
               was
               not
               as
               yet
               granted
               unto
               them
               to
               behold
               .
               But
               after
               the
               price
               of
               our
               redemption
               was
               payd
               ,
               the
               Saints
               now
               raigning
               with
               Christ
               in
               heavenly
               glory
               ,
               do
               heare
               our
               prayers
               and
               desires
               :
               forasmuch
               as
               they
               behold
               them
               all
               most
               clearely
               in
               the
               Word
               ,
               as
               in
               a
               certaine
               glasse
               .
            
          
           
             Now
             ,
             that
             diverse
             of
             the
             chiefe
             Doctors
             of
             the
             Church
             were
             of
             opinion
             ,
             that
             the
             Saints
             in
             the
             New
             Testament
             are
             in
             the
             same
             place
             &
             state
             that
             the
             Saints
             of
             the
             Old
             Testament
             were
             in
             ,
             and
             that
             before
             the
             day
             of
             the
             last
             judgement
             they
             are
             not
             admitted
             into
             Heaven
             and
             the
             cleare
             s●ght
             of
             God
             (
             wherein
             this
             metaphysicall
             speculation
             of
             the
             Saints
             seeing
             of
             our
             praiers
             is
             founded
             :
             )
             hath
             beene
             n
             before
             declared
             out
             of
             their
             owne
             writings
             .
             where
             that
             speech
             of
             S.
             Augustin
             ;
             o
             
               Nondum
               ibi
               eris
               :
               quis
               nescit
               ?
               (
               Thou
               shalt
               not
               as
               yet
               be
               there
               :
               who
               knoweth
               it
               not
               ?
            
             )
             sheweth
             that
             the
             opinion
             was
             somewhat
             generall
             ,
             and
             apprehended
             generally
             too
             as
             more
             then
             an
             opinion
             .
             By
             the
             Romanists
             own
             grounds
             then
             ,
             the
             more
             generally
             this
             point
             was
             held
             by
             the
             ancient
             Fathers
             ,
             and
             the
             more
             resolvedly
             :
             the
             
             lesse
             generally
             of
             force
             ,
             and
             the
             more
             doubtfully
             must
             the
             Popish
             doctrine
             of
             praying
             to
             Saints
             have
             beene
             intertayned
             by
             them
             .
             And
             if
             our
             Challenger
             desire
             to
             be
             informed
             of
             this
             doubt
             that
             was
             among
             the
             ancient
             Divines
             (
             touching
             the
             estate
             of
             the
             Saints
             now
             in
             the
             time
             of
             the
             New
             Testament
             )
             by
             the
             report
             of
             the
             Doctors
             of
             his
             owne
             religion
             ,
             rather
             than
             by
             our
             allegations
             :
             let
             him
             heare
             from
             
               Franciscus
               Pegna
            
             ,
             what
             they
             have
             found
             herein
             .
             p
             
               It
               was
               a
               matter
               in
               controversie
            
             (
             saith
             he
             )
             
               of
               old
               ,
               whether
               the
               soules
               of
               the
               Saints
               before
               the
               day
               of
               judgement
               did
               see
               God
               ,
               and
               enjoy
               the
               divine
               vision
               :
               seeing
               many
               worthy
               men
               and
               famous
               both
               for
               lea●ning
               and
               holinesse
               did
               seeme
               to
               hold
               ,
               that
               they
               doe
               not
               see
               nor
               enjoy
               it
               before
               the
               day
               of
               judgement
               ,
               untill
               receiving
               their
               bodies
               together
               with
               them
               they
               should
               enjoy
               divine
               blessednesse
               .
               For
               Irenaeus
               ,
               Iustin
               Martyr
               ,
               Tertullian
               ,
               Clemens
               Romanus
               ,
               Origen
               ,
               Ambrose
               ,
               Chrysostom
               ,
               Augustin
               ,
               Lactantius
               ,
               Victorinus
               ,
               Prudentius
               ,
               Theodoret
               ,
               Aretas
               ,
               Oecumenius
               ,
               Theophylact
               ,
               and
               Euthymius
               are
               said
               to
               have
               beene
               of
               this
               opinion
               :
               as
               Castrus
               and
               Medina
               and
               Sotus
               dorelate
               .
            
             To
             whom
             we
             may
             adjoyne
             one
             more
             of
             no
             lesse
             credit
             among
             our
             Romanists
             then
             any
             of
             the
             others
             :
             even
             
               Thomas
               Stapleton
            
             himselfe
             ,
             who
             taketh
             it
             for
             granted
             ,
             that
             q
             
               these
               so
               many
               famous
               ancient
               Fathers
               ,
               Tertullian
               ,
               Irenaeus
               ,
               Origen
               ,
               Chrysostom
               ,
               Theodoret
               ,
               Oecumenius
               ,
               Theophylact
               ,
               Ambrose
               ,
               Cl●mens
               Romanus
               ,
               sss
               
               and
               Bernard
               ,
               did
               not
               assent
               unto
               this
               sentence
               (
               which
               now
               ,
            
             saith
             he
             ,
             
               in
               the
               Councell
               of
               Florence
               was
               at
               length
               after
               much
               disputing
               defined
               as
               a
               doctrine
               of
               faith
               )
               that
               the
               soules
               of
               the
               righteous
               enjoy
               the
               sight
               of
               God
               before
               the
               day
               of
               judgement
               ;
               but
               did
               deliver
               the
               contrary
               sentence
               thereunto
               .
            
          
           
             We
             would
             intreat
             our
             Challenger
             then
             ,
             to
             spell
             these
             things
             and
             put
             them
             together
             :
             and
             afterward
             to
             tell
             us
             ,
             whether
             such
             a
             conclusion
             as
             this
             may
             not
             be
             deduced
             from
             thence
             .
             
               
                 Such
                 as
                 held
                 that
                 the
                 Saints
                 were
                 not
                 yet
                 admitmitted
                 to
                 the
                 sight
                 of
                 God
                 ;
                 could
                 not
                 well
                 hold
                 that
                 men
                 should
                 pray
                 unto
                 them
                 ,
                 in
                 such
                 maner
                 as
                 the
                 Romanists
                 use
                 now
                 to
                 do
                 .
                 because
                 the
                 Saints
                 not
                 enjoying
                 the
                 sight
                 of
                 God
                 ,
                 are
                 not
                 able
                 ordinarily
                 to
                 take
                 notice
                 of
                 the
                 prayers
                 that
                 are
                 put
                 up
                 unto
                 them
                 .
              
               
                 But
                 manie
                 and
                 verie
                 famous
                 Doctors
                 too
                 among
                 the
                 ancient
                 ,
                 did
                 hold
                 ,
                 that
                 the
                 Saints
                 are
                 not
                 yet
                 admitted
                 to
                 the
                 sight
                 of
                 God.
                 
              
               
                 Therefore
                 manie
                 and
                 verie
                 famous
                 Doctors
                 among
                 the
                 ancient
                 ,
                 could
                 not
                 well
                 hold
                 ,
                 that
                 men
                 should
                 pray
                 unto
                 the
                 Saints
                 in
                 such
                 maner
                 as
                 the
                 Romanists
                 use
                 now
                 to
                 doe
                 .
              
            
             The
             first
             proposition
             is
             given
             unto
             us
             by
             Bellarmine
             and
             his
             fellow
             Iesuites
             ;
             the
             second
             by
             Stapleton
             and
             other
             Doctors
             of
             the
             Romish
             Church
             :
             yet
             all
             of
             them
             with
             equall
             boldnesse
             agree
             in
             denying
             the
             Conclusion
             .
             r
             It
             
               is
               the
               certaine
               and
               manifest
               definition
               of
               the
               Councells
            
             (
             saith
             a
             Iesuite
             )
             
               confirmed
               by
               perpetuall
               use
               from
               the
               times
               of
               the
               Apostles
               ,
               and
               by
               the
               authoritie
               of
            
             ALL
             
               the
               Greeke
               and
               Latin
               Fathers
               ;
               that
               Saints
               are
               to
               be
               prayed
               unto
               and
               invocated
               .
            
             s
             ALL
             
               the
               Fathers
               Greek
               and
               Latin
               teach
               
               this
               :
            
             saith
             Bellarmine
             .
             t
             ALL
             
               the
               Fathers
               ,
               aswell
               Greeke
               as
               Latin
               ,
               perpetually
               have
               called
               upon
               the
               Saints
               :
            
             saith
             Salmeron
             .
             and
             u
             this
             
               is
               cleere
               by
            
             ALL
             
               the
               writers
               of
               the
               first
               sixe
               hundred
               yeares
               :
            
             quoth
             Stapleton
             .
             for
             these
             kinde
             of
             men
             have
             so
             enured
             their
             tongues
             to
             talke
             of
             all
             fathers
             and
             all
             writers
             ;
             that
             they
             can
             hardly
             use
             any
             other
             forme
             of
             speech
             :
             having
             told
             such
             tales
             as
             these
             so
             often
             over
             ,
             that
             at
             last
             they
             perswade
             themselves
             that
             they
             be
             very
             true
             indeed
             .
          
           
             The
             memorie
             of
             the
             Martyrs
             indeed
             was
             from
             the
             very
             beginning
             had
             in
             great
             reverence
             :
             and
             at
             their
             Memorialls
             and
             Martyria
             ,
             that
             is
             to
             say
             ,
             at
             the
             places
             wherein
             their
             bodies
             were
             layd
             (
             which
             were
             the
             Churches
             whereunto
             the
             Christians
             did
             in
             those
             times
             usually
             resort
             )
             prayers
             were
             ordinarily
             offered
             up
             unto
             that
             God
             for
             whose
             cause
             they
             layd
             down
             their
             lives
             .
             Where
             ,
             the
             Lord
             being
             pleased
             to
             give
             a
             gracious
             answere
             to
             such
             prayers
             ,
             and
             to
             doe
             many
             wonderfull
             things
             for
             the
             honouring
             of
             that
             Christian
             profession
             which
             those
             worthy
             champions
             maintayned
             unto
             the
             death
             men
             began
             afterwards
             to
             conceive
             ,
             that
             it
             was
             at
             their
             suite
             and
             mediation
             that
             these
             things
             were
             granted
             and
             effected
             .
             Which
             was
             the
             rather
             beleeved
             ,
             by
             reason
             that
             the
             Martyrs
             themselves
             were
             thought
             to
             have
             appeared
             unto
             diverse
             that
             were
             thus
             releeved
             ,
             both
             at
             the
             places
             of
             their
             memorialls
             and
             other
             where
             .
             Notwithstanding
             ,
             in
             what
             sort
             these
             things
             were
             brought
             about
             ,
             S.
             Augustin
             professeth
             that
             it
             did
             passe
             the
             strength
             of
             his
             understanding
             to
             define
             .
             x
             
               whether
               the
               Martyrs
               themselves
               were
               in
               their
               owne
               persons
               present
               at
               one
               time
               in
               such
               diverse
               places
               ,
               so
               farre
               distant
               one
               from
               another
            
             :
             or
             whether
             they
             remaining
             in
             a
             certaine
             place
             removed
             from
             all
             commerce
             with
             the
             affayres
             of
             men
             
             here
             ,
             y
             
               but
               praying
               in
               generall
               for
               the
               necessities
               of
               suppliants
            
             ;
             God
             by
             the
             ministery
             of
             Angels
             did
             effect
             these
             things
             when
             ,
             where
             ,
             &
             in
             what
             maner
             he
             pleased
             ,
             but
             z
             
               especially
               at
               the
               Memorialls
               of
               the
               martyrs
               ,
               because
               he
               knew
               that
               to
               be
               expedient
               to
               us
               for
               the
               building
               of
               the
               faith
               of
               Christ
               ,
               for
               vvhose
               confession
               they
               did
               suffer
               .
            
             a
             
               This
               matter
               is
               higher
            
             (
             faith
             he
             )
             
               than
               that
               it
               may
               be
               touched
               by
               me
               ,
               and
               more
               abstruse
               than
               that
               it
               can
               be
               searched
               into
               by
               me
               :
               and
               therefore
               whether
               of
               these
               two
               it
               be
               ,
               or
               whether
               peradventure
               both
               of
               them
               be
               ;
               that
               these
               things
               may
               sometimes
               be
               done
               by
               the
               very
               presence
               of
               the
               Martyrs
               ,
               sometimes
               by
               Angels
               taking
               upon
               them
               the
               person
               of
               the
               Martyrs
               ,
               I
               dare
               not
               define
               .
            
          
           
             The
             first
             of
             these
             opinions
             pleaseth
             S.
             Hierome
             best
             :
             who
             alledgeth
             for
             proofe
             thereof
             that
             place
             in
             the
             Revelation
             ;
             b
             
               These
               follow
               the
               Lambe
               ,
               whethersoever
               he
               goeth
               .
            
             whereupon
             he
             inferreth
             a
             conclusion
             ,
             which
             hath
             neede
             of
             a
             very
             favourable
             interpretation
             .
             c
             
               If
               the
               Lambe
               be
               every
               where
               :
               therefore
               they
               also
               that
               are
               with
               the
               Lambe
               ,
               must
               be
               beleeved
               to
               be
               every
               where
               .
            
             From
             whom
             
               Maximus
               Taurinensis
            
             seemeth
             not
             much
             to
             differ
             ,
             where
             he
             sayth
             :
             d
             
               Although
               all
               the
               Saints
               be
               every
               where
               ,
               and
               profit
               all
               men
               :
               yet
               they
               specially
               doe
               labour
               for
               us
               ,
               who
               have
               also
               suffered
               punishments
               for
               us
               .
            
             So
             one
             Eustratius
             a
             priest
             of
             Constantinople
             made
             a
             collection
             of
             divers
             testimonies
             both
             out
             of
             the
             Scriptures
             and
             the
             writings
             of
             the
             Fathers
             ;
             to
             prove
             ,
             e
             
               that
               the
               soules
               which
               oftentimes
               and
               in
               different
               maners
               appeare
               
               unto
               many
               ,
               doe
               themselves
               appeare
               according
               to
               their
               proper
               existence
               ;
               and
               it
               is
               not
               the
               divine
               power
               ,
               assuming
               the
               shape
               of
               the
               holy
               soules
               ,
               that
               sheweth
               forth
               these
               operations
               .
            
             And
             so
             strongly
             did
             this
             opinion
             prevayle
             ,
             when
             superstition
             had
             once
             gotten
             head
             ;
             that
             at
             length
             this
             Canon
             was
             discharged
             against
             those
             that
             should
             hold
             otherwise
             .
             f
             
               If
               any
               man
               say
               ,
               that
               the
               Saints
               themselves
               doe
               not
               appeare
               ,
               but
               their
               Angels
               onely
               ;
               let
               him
               be
               anathema
               .
            
             The
             author
             of
             the
             Questions
             to
             Antiochus
             ,
             commonly
             attributed
             unto
             Athanasius
             ,
             thus
             determineth
             the
             matter
             on
             the
             contrary
             side
             .
             g
             
               Those
               adumbrations
               and
               visions
               which
               appeare
               at
               the
               chappels
               and
               tombes
               of
               the
               Saints
               ,
               are
               not
               made
               by
               the
               soules
               of
               the
               Saints
               ;
               but
               by
               holy
               Angels
               transformed
               into
               the
               shape
               of
               the
               Saints
               .
               For
               how
               otherwise
               (
               tell
               me
               )
               can
               the
               soule
               of
               S.
               Peter
               or
               S.
               Paul
               ,
               being
               but
               one
               ,
               appeare
               at
               the
               same
               instant
               being
               commemorated
               in
               a
               thousand
               Churches
               of
               his
               throughout
               the
               whole
               world
               ?
               For
               this
               can
               neyther
               one
               Angell
               doe
               at
               any
               time
               :
               it
               being
               proper
               unto
               God
               alone
               ,
               to
               be
               found
               at
               the
               same
               instant
               in
               two
               places
               and
               in
               the
               whole
               vvorld
               .
            
             And
             
               Anastasius
               Sinaita
            
             or
             Nicanus
             ,
             in
             the
             selfe
             same
             maner
             .
             h
             
               It
               is
               fit
               we
               should
               know
               ,
               that
               all
               the
               visions
               which
               appeare
               at
               the
               chappels
               or
               tombes
               of
               the
               Saints
               ,
               are
               performed
               by
               holy
               Angels
               ,
               by
               the
               permission
               of
               God.
               For
               how
               else
               should
               it
               be
               possible
               ,
               that
               the
               resurrection
               of
               the
               bodies
               being
               not
               yet
               made
               ,
               but
               the
               bodies
               and
               the
               flesh
               of
               the
               Saints
               being
               as
               yet
               dispersed
               ;
               that
               these
               should
               be
               seene
               
               in
               shape
               compleat
               men
               ,
               and
               oftentimes
               appeare
               upon
               horses
               armed
               ?
               And
               if
               thou
               thinkest
               that
               thou
               mayest
               contradict
               these
               things
               :
               tell
               me
               ,
               how
               can
               Paul
               or
               Peter
               ,
               or
               any
               other
               Apostle
               or
               Martyr
               ,
               being
               but
               one
               ,
               appeare
               oftentimes
               at
               the
               same
               houre
               in
               many
               places
               ?
               For
               neyther
               is
               an
               Angel
               able
               to
               be
               at
               the
               same
               instant
               in
               diverse
               places
               ;
               but
               God
               onely
               who
               is
               uncircumscriptible
               .
            
             Whereunto
             we
             may
             further
             adde
             those
             judicious
             observations
             of
             S.
             Augustine
             touching
             this
             matter
             .
          
           
             i
             
               If
               one
               in
               his
               sleepe
               may
               see
               me
               ,
               telling
               unto
               him
               something
               that
               is
               done
               ,
               or
               foretelling
               also
               something
               that
               is
               to
               come
               ;
               when
               I
               am
               altogether
               ignorant
               thereof
               ,
               and
               have
               no
               care
               at
               all
               ,
               not
               onely
               of
               what
               he
               dreameth
               ,
               but
               whether
               he
               awaketh
               I
               being
               a
               sleepe
               ,
               or
               he
               sleepeth
               I
               being
               awake
               ,
               or
               whether
               both
               of
               us
               at
               one
               and
               the
               some
               time
               doe
               eyther
               wake
               or
               sleepe
               ,
               when
               he
               seeth
               the
               dreame
               in
               which
               he
               seeth
               me
               :
               what
               marvell
               is
               it
               if
               the
               dead
               ,
               not
               knowing
               nor
               perceiving
               these
               things
               ,
               are
               yet
               seene
               in
               dreames
               by
               the
               living
               ,
               and
               say
               somewhat
               which
               they
               being
               awake
               may
               know
               to
               be
               true
               ?
            
             k
             
               But
               such
               is
               mans
               weak●esse
               ,
               that
               when
               any
               one
               seeth
               a
               dead
               man
               in
               his
               sleepe
               ,
               he
               thinketh
               that
               he
               doth
               see
               his
               soule
               ;
               but
               when
               he
               dreameth
               in
               like
               maner
               of
               one
               that
               is
               alive
               ,
               he
               maketh
               no
               doubt
               ,
               that
               it
               is
               neyther
               his
               soule
               nor
               his
               body
               ,
               but
               a
               similitude
               of
               the
               man
               that
               did
               appeare
               unto
               him
               :
               as
               if
               not
               the
               soul●s
               but
               the
               similitudes
               of
               dead
               men
               ,
               not
               knowing
               it
               ,
               might
               not
               also
               after
               the
               same
               sort
               appeare
               .
            
             So
             he
             telleth
             of
             one
             Eulogius
             a
             rhetorician
             
             in
             Carthage
             ,
             who
             lighting
             upon
             a
             certaine
             obscure
             place
             in
             Ciceroes
             Rhetorickes
             which
             he
             was
             the
             next
             day
             to
             reade
             unto
             his
             schollers
             ,
             was
             so
             troubled
             therwith
             that
             at
             night
             he
             could
             scarce
             sleepe
             .
             l
             
               In
               which
               night
            
             (
             saith
             S.
             
               Augustin
               )
               I
               expounded
               unto
               him
               while
               he
               was
               in
               a
               dreame
               ,
               that
               which
               he
               did
               not
               understand
               :
               nay
               not
               I
               ,
               but
               my
               image
               ,
               I
               not
               knowing
               ,
               and
               so
               farre
               beyond
               the
               sea
               eyther
               doing
               or
               dreaming
               some
               other
               thing
               ,
               and
               nothing
               at
               all
               caring
               for
               his
               cares
               .
            
             The
             like
             he
             doth
             also
             note
             to
             happen
             unto
             those
             that
             are
             in
             raptures
             and
             extasies
             .
             m
             
               For
               unto
               these
               also
               doe
               appeare
               images
               as
               well
               of
               the
               living
               as
               of
               the
               dead
               :
               but
               after
               they
               have
               been
               restored
               unto
               their
               senses
               ,
               as
               many
               of
               the
               dead
               as
               they
               say
               that
               they
               have
               seen
               ,
               with
               them
               they
               are
               truely
               beleeved
               to
               have
               beene
               :
               neyther
               doe
               they
               marke
               who
               heare
               these
               things
               ,
               that
               the
               images
               of
               some
               living
               men
               ,
               that
               were
               absent
               and
               ignorant
               of
               these
               things
               ,
               were
               in
               like
               maner
               seene
               by
               them
               .
            
             And
             for
             the
             confession
             of
             the
             Divels
             in
             parties
             possessed
             ,
             he
             bringeth
             in
             a
             memorable
             instance
             ,
             of
             that
             which
             fell
             out
             in
             n
             Millaine
             ,
             at
             the
             place
             of
             the
             memoriall
             of
             the
             martyrs
             Protasius
             and
             Gervasius
             .
             where
             the
             Divels
             did
             not
             only
             make
             mention
             of
             the
             Martyrs
             that
             were
             dead
             ,
             but
             also
             of
             Ambrose
             the
             Bishop
             then
             living
             ;
             
               and
               besought
               him
               that
               he
               would
               spare
               them
               :
               he
               being
               otherwise
               employed
               ,
               and
               being
               utterly
               ignorant
               of
               the
               thing
               when
               it
               was
               a
               doing
            
          
           
             But
             as
             S.
             Augustin
             doth
             put
             us
             in
             minde
             in
             that
             discourse
             ,
             that
             o
             
               men
               are
               sometimes
               ledd
               into
               great
               errors
               
               by
               deceitfull
               dreames
            
             or
             
               visions
               ;
               and
               that
               it
               is
               just
               ,
               that
               they
               should
               suffer
               such
               things
               .
            
             so
             S.
             Chrysostom
             giveth
             a
             good
             admonition
             ,
             that
             little
             heed
             should
             be
             taken
             of
             the
             Divels
             sayings
             .
             p
             
               What
               is
               it
               then
            
             (
             saith
             he
             )
             
               that
               the
               Divels
               doe
               say
               ;
               I
               am
               the
               soule
               of
               such
               a
               Monke
               ?
               Surely
               for
               this
               I
               beleeve
               it
               not
               ,
               because
               the
               Divels
               say
               it
               :
               for
               they
               deceive
               their
               hearers
               .
               And
               therefore
               Paul
            
             (
             Act.
             16.18
             .
             )
             
               silenced
               them
               ,
               although
               they
               spake
               truth
               ;
               least
               taking
               occasion
               from
               thence
               ,
               they
               might
               mingle
               false
               things
               againe
               with
               those
               truthes
               ,
               and
               get
               credi●
               to
               themselves
               .
            
             and
             touching
             dreames
             and
             apparitions
             of
             the
             dead
             ,
             he
             addeth
             further
             .
             q
             
               If
               at
               this
               time
               ,
               the
               dreames
               that
               appeare
               oftentimes
               in
               the
               shapes
               of
               them
               that
               have
               departed
               this
               life
               ,
               have
               deceived
               and
               corrupted
               many
               :
               much
               more
               if
               this
               were
               once
               setled
               in
               mens
               mindes
               ,
               that
               many
               of
               those
               that
               are
               departed
               did
               returne
               againe
               unto
               us
               ;
               that
               wicked
               Divel
               would
               plot
               a
               thousand
               guiles
               ,
               and
               bring
               in
               much
               deceit
               into
               our
               life
               .
               And
               for
               this
               cause
               God
               hath
               shut
               up
               the
               doores
               ,
               and
               doth
               not
               suffer
               any
               of
               the
               deceased
               to
               returne
               back
               and
               tell
               the
               things
               that
               are
               there
               :
               least
               he
               ,
               taking
               occasion
               from
               thence
               ,
               should
               bring
               in
               all
               his
               own
               devices
               .
            
             It
             was
             the
             complaint
             of
             Synesius
             in
             his
             time
             ,
             that
             there
             were
             r
             
               many
               both
               private
               men
               and
               Priests
               too
               ,
               who
               fayned
               certaine
               dreames
               ,
               which
               they
               called
            
             Revelations·
             and
             in
             ancient
             writings
             we
             meet
             with
             sundry
             visions
             ,
             which
             if
             they
             be
             truely
             related
             ,
             may
             more
             justly
             be
             suspected
             to
             have
             been
             illusions
             of
             deceitfull
             spirits
             ,
             than
             true
             apparitions
             of
             blessed
             eyther
             Soules
             or
             Angels
             .
          
           
             He
             that
             will
             advisedly
             reade
             over
             
               Basilius
               Seleuciensis
            
             
             his
             narration
             of
             the
             miracles
             of
             S.
             Thecla
             (
             for
             example
             )
             must
             eyther
             reject
             the
             worke
             as
             strangely
             corrupted
             ,
             or
             easily
             be
             drawne
             to
             yeeld
             unto
             that
             which
             I
             have
             said
             .
             For
             who
             can
             digest
             such
             relations
             and
             observations
             as
             these
             ?
             that
             s
             they
             who
             watch
             the
             night
             that
             goeth
             before
             her
             festivitie
             ,
             doe
             at
             that
             time
             yearely
             see
             her
             driving
             a
             fiery
             chariot
             in
             the
             ayre
             ,
             and
             removing
             from
             Seleucia
             unto
             Dalisandus
             ,
             as
             a
             place
             which
             she
             did
             principally
             affect
             ,
             in
             regard
             of
             the
             commoditie
             and
             pleasantnesse
             of
             the
             situation
             .
             that
             both
             shee
             and
             other
             of
             the
             Saints
             deceased
             do
             t
             
               rejoyce
               much
               in
               solitary
               places
               ,
               and
               doe
               ordinarily
               dwell
               in
               them
               .
            
             that
             after
             her
             death
             she
             should
             u
             
               affect
               Oratory
               and
               P●ëtry
               ,
               and
               be
               continually
               delighted
               with
               such
               as
               did
               more
               accurately
               set
               forth
               her
               prayses
               :
            
             (
             even
             as
             Homer
             bringeth
             in
             Apollo
             ,
             x
             tickled
             at
             the
             heart
             with
             hearing
             the
             songs
             that
             were
             made
             unto
             him
             in
             the
             campe
             of
             the
             Grecia●s
             :
             )
             of
             which
             he
             produceth
             two
             speciall
             instances
             :
             the
             one
             of
             Alypius
             the
             Grammarian
             ,
             unto
             whom
             being
             forsaken
             of
             the
             physicians
             Thecla
             (
             he
             saith
             )
             did
             appeare
             in
             the
             night
             ,
             and
             demanded
             of
             him
             ,
             what
             he
             ayled
             ,
             and
             what
             he
             would
             .
             He
             ,
             to
             shew
             his
             art
             ,
             and
             to
             win
             the
             Virgins
             favour
             with
             the
             aptnesse
             of
             the
             verse
             ;
             returneth
             for
             an
             answer
             unto
             her
             that
             verse
             ,
             wherewith
             Homer
             maketh
             Achilles
             to
             answer
             his
             mother
             Thetis
             ,
             in
             the
             first
             of
             the
             Iliads
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
              
               
                 Thou
                 knowest
                 why
                 should
                 I
                 tell
                 it
                 thee
                 that
                 knowest
                 all
                 ?
              
            
             Whereat
             y
             
               the
               Martyr
               smiling
               ,
               and
               being
               delighted
               partly
               with
               the
               man
               partly
               with
               the
               verse
               ,
               and
               wondring
               that
               he
               had
               answered
               so
               aptly
            
             ;
             conveyed
             a
             certaine
             round
             stone
             unto
             him
             ,
             with
             the
             touch
             whereof
             he
             was
             presently
             
             set
             on
             foot
             from
             his
             long
             and
             perillous
             sicknesse
             .
             For
             ●he
             other
             instance
             the
             writer
             reporteth
             that
             which
             happened
             unto
             himselfe
             .
             For
             z
             
               the
               Marty●
            
             (
             saith
             he
             )
             
               is
               such
               a
               lover
               of
               learning
               ,
               and
               taketh
               such
               a
               delight
               in
               these
               oratorious
               p●ayses
               ;
               that
               I
               will
               tell
               somewhat
               of
               those
               things
               that
               were
               done
               to
               my selfe
               and
               for
               my selfe
               :
               vvhich
               the
               Martyr
               ,
               who
               did
               it
               ,
               doth
               know
               to
               have
               beene
               done
               ,
               and
               that
               I
               lye
               not
               .
            
             Then
             he
             telleth
             ,
             how
             having
             prepar●d
             an
             oration
             for
             her
             anniversarie
             festivitie
             ,
             the
             day
             before
             it
             should
             be
             pronounced
             ,
             he
             was
             taken
             with
             such
             an
             extreame
             paine
             in
             his
             eare
             ,
             that
             the
             auditorie
             was
             like
             to
             be
             quite
             disappointed
             :
             but
             that
             the
             Martyr
             the
             same
             night
             appeared
             unto
             him
             ,
             and
             shaking
             him
             by
             the
             eare
             tooke
             all
             the
             paine
             away
             .
             He
             addeth
             further
             ,
             that
             the
             same
             Martyr
             used
             often
             to
             appeare
             unto
             him
             in
             his
             studie
             at
             other
             times
             :
             but
             once
             more
             specially
             ,
             while
             he
             was
             in
             hand
             with
             writing
             this
             selfe
             same
             book
             .
             For
             having
             begunne
             to
             be
             a
             weary
             of
             the
             labour
             ,
             
               the
               Martyr
            
             (
             saith
             he
             )
             
               seemed
               to
               sit
               by
               close
               in
               my
               sight
               ,
               where
               I
               used
               to
               be
               at
               my
               booke
               ;
               and
               to
               take
               the
               quaternion
               out
               of
               my
               hand
               ,
               in
               which
               I
               transcribed
               these
               things
               out
               of
               my
               table-booke
               .
               Yea
               and
               she
               seemed
               unto
               me
               to
               read
               it
               ,
               and
               to
               rejoyce
               ,
               and
               to
               smile
               ,
               and
               to
               shew
               unto
               me
               by
               her
               looke
               that
               she
               was
               pleased
               with
               the
               things
               that
               were
               written
               ,
               and
               that
               it
               behoved
               me
               to
               finish
               this
               worke
               and
               not
               to
               leave
               it
               unperfect
               .
            
          
           
             These
             things
             doe
             I
             here
             repeat
             ,
             not
             with
             any
             intention
             to
             disgrace
             antiquitie
             (
             whereof
             I
             professe
             my selfe
             to
             be
             as
             great
             an
             admirer
             as
             any
             )
             but
             to
             discover
             the
             first
             grounds
             from
             whence
             that
             Invocation
             of
             Saints
             did
             proceed
             ,
             whereby
             the
             honour
             of
             God
             and
             Christs
             office
             of
             mediation
             was
             afterwards
             so
             much
             obscured
             .
             That
             saying
             of
             S.
             Augustin
             is
             very
             memorable
             ,
             and
             
             worthy
             to
             be
             pondered
             .
             b
             
               Whom
               should
               I
               finde
               ,
               that
               might
               reconcile
               me
               unto
               thee
               ?
               Should
               I
               have
               gone
               unto
               the
               Angels
               ?
               With
               what
               prayer
               ?
               with
               what
               sacraments
               ?
               Many
               endevouring
               to
               returne
               unto
               thee
               ,
               and
               not
               being
               able
               to
               doe
               it
               by
               themselves
               ,
               as
               I
               heare
               ,
               have
               tryed
               these
               things
               ;
               and
               have
               fallen
               into
               the
               desire
               of
               curious
               visions
               ,
               and
               were
               accounted
               worthy
               of
               illusions
               .
            
             Whether
             they
             that
             had
             recourse
             unto
             the
             mediation
             of
             Martyrs
             ,
             in
             such
             sort
             as
             these
             had
             unto
             the
             mediation
             of
             Angels
             ,
             deserved
             to
             be
             punished
             with
             the
             like
             delusions
             ;
             I
             leave
             to
             the
             judgement
             of
             others
             :
             the
             thing
             which
             I
             observed
             was
             this
             ;
             that
             such
             dreames
             and
             visions
             as
             these
             ,
             joined
             with
             the
             miraculous
             cures
             that
             were
             wrought
             at
             the
             monuments
             of
             the
             Martyrs
             ,
             bredd
             first
             an
             opinion
             in
             mens
             mindes
             of
             the
             Martyrs
             abilitie
             to
             helpe
             them
             ;
             and
             so
             afterward
             ledd
             them
             to
             the
             recommending
             of
             themselves
             unto
             their
             prayers
             and
             protection
             .
             where
             at
             first
             they
             expected
             onely
             by
             their
             intercession
             to
             obtaine
             temporall
             b●essings
             (
             such
             as
             those
             cures
             were
             that
             were
             wrought
             at
             their
             t●mbes
             ,
             and
             other
             like
             externall
             benefites
             )
             but
             proceeded
             af●erward
             to
             crave
             their
             mediation
             for
             the
             procuring
             of
             the
             remission
             of
             their
             sinns
             and
             the
             furthering
             of
             their
             everlasting
             salvation
             .
             c
             
               As
               often
               ,
               dear
               brethren
               ,
               as
               we
               do
               celebrate
               the
               solemnities
               of
               the
               holy
               Martyrs
               ;
               let
               us
               so
               expect
               by
               their
               intercession
               to
               obtaine
               from
               the
               Lord
            
             TEMPORALL
             
               benefits
               ,
               that
               by
               imitating
               the
               Martyrs
               themselves
               we
               may
               deserve
               to
               receive
               eternall
               :
            
             saith
             the
             author
             of
             the
             sermon
             of
             the
             Martyrs
             ,
             which
             is
             found
             among
             the
             homilies
             of
             S.
             Augustin
             and
             Leo
             ,
             and
             in
             the
             *
             Romane
             Breviary
             is
             appointed
             
             to
             be
             read
             at
             the
             common
             festivall
             dayes
             of
             many
             Martyrs
             .
             d
             
               Be
               mindfull
               of
               the
               Martyr
            
             (
             saith
             S.
             Basil
             in
             his
             Panegyricall
             oration
             upon
             
               Mamas
               )
               as
               many
               of
               you
               as
               have
               en●oyed
               him
               by
            
             DREAMES
             ;
             
               as
               many
               of
               you
               as
               comming
               to
               this
               place
               ,
               have
               had
               him
               a
               helper
               to
               your
               praying
               ;
               as
               many
               as
               to
               whom
               ,
               being
               called
               by
               name
               ,
               hee
               shewed
               himselfe
               present
               by
               his
               workes
               ;
               as
               many
               travailers
               as
               he
               hath
               brought
               back
               againe
               ;
               as
               many
               as
               he
               hath
               raysed
               from
               sicknesse
               ;
               as
               many
               as
               he
               hath
               restored
               their
               children
               unto
               being
               now
               dead
               ;
               as
               many
               as
               have
               received
               by
               his
               meanes
               a
               longer
               terme
               of
               life
            
          
           
             Here
             a
             man
             may
             easily
             discerne
             the
             breedings
             of
             this
             disease
             ,
             and
             as
             it
             were
             the
             grudgings
             of
             that
             ague
             that
             afterwards
             brake
             out
             into
             a
             pestilentiall
             feaver
             .
             The
             Martyr
             is
             here
             vocatus
             onely
             ,
             not
             invocatus
             yet
             :
             not
             called
             upon
             by
             being
             prayed
             unto
             ,
             but
             called
             to
             joyne
             with
             others
             in
             putting
             up
             the
             same
             petition
             unto
             his
             and
             their
             God.
             For
             as
             here
             in
             the
             Church
             militant
             we
             have
             our
             fellow-souldiers
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               striving
               together
               with
               us
            
             ,
             and
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               helping
               together
            
             with
             their
             prayers
             to
             God
             for
             us
             ;
             and
             yet
             because
             we
             pray
             one
             for
             another
             ,
             we
             doe
             not
             pray
             one
             to
             another
             :
             so
             the
             Fathers
             which
             taught
             that
             the
             Saints
             in
             the
             Church
             triumphant
             doe
             pray
             for
             us
             ,
             might
             with
             S.
             Basil
             acknowledge
             that
             they
             had
             the
             Martyrs
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               fellow-helpers
               to
               their
               prayer
            
             ;
             and
             yet
             pray
             with
             them
             onely
             ,
             and
             not
             unto
             them
             .
             For
             howsoever
             this
             evill
             weed
             grew
             apace
             ,
             (
             among
             the
             superstitious
             multitude
             especially
             )
             yet
             was
             it
             so
             cropt
             at
             first
             by
             the
             skilfull
             husbandmen
             of
             the
             Church
             ,
             that
             it
             gott
             nothing
             neere
             that
             height
             which
             under
             the
             Papac●
             we
             see
             it
             is
             now
             growen
             unto
             .
             Which
             that
             we
             may
             the
             better
             understand
             ,
             and
             more
             distinctly
             apprehend
             ,
             how
             
             farre
             the
             recommending
             of
             mens
             selves
             unto
             the
             prayers
             of
             the
             Saints
             ,
             which
             began
             to
             be
             used
             in
             the
             latter
             end
             of
             the
             fourth
             age
             after
             Christ
             ,
             came
             short
             of
             that
             Invocation
             of
             Saints
             ,
             which
             is
             at
             this
             day
             practised
             in
             the
             Church
             of
             Rome
             :
             these
             speciall
             differences
             may
             be
             observed
             betwixt
             the
             one
             and
             the
             other
             .
             First
             in
             those
             elder
             times
             ,
             he
             that
             prayed
             silently
             was
             thought
             to
             honour
             God
             in
             a
             singular
             maner
             ;
             as
             one
             that
             g
             
               brought
               faith
               with
               him
               ,
               and
               confessed
               that
               God
               was
               the
               searcher
               of
               the
               heart
               and
               reynes
               ,
               and
               heard
               his
               prayer
               before
               it
               was
               powred
               out
               of
               his
               mouth
               :
            
             the
             understanding
             of
             the
             present
             secrets
             of
             the
             heart
             ,
             by
             the
             generall
             judgement
             of
             the
             Fathers
             ,
             h
             being
             no
             more
             communicated
             by
             him
             unto
             the
             creatures
             ,
             then
             the
             knowledge
             of
             things
             to
             come
             .
             for
             before
             the
             day
             wherin
             the
             secrets
             of
             the
             heart
             shall
             be
             manifested
             ,
             i
             
               almightie
               God
               alone
               doth
               behold
               the
               hidden
               things
               :
            
             saith
             S.
             Hierome
             ,
             alledging
             for
             proofe
             of
             this
             the
             text
             ,
             Matth.
             6.4
             .
             
               Thy
               Father
               that
               seeth
               in
               secret
               .
            
             Psalm
             .
             7.9
             .
             
               God
               searcheth
               the
               hearts
               and
               reynes
               .
            
             and
             1.
             
             King.
             8.39
             .
             
               Thou
               onely
               knowest
               the
               hearts
               of
               all
               the
               children
               of
               men
               .
            
             But
             now
             in
             the
             Church
             of
             Rome
             mentall
             prayers
             are
             pre●ented
             to
             the
             Saints
             ,
             as
             well
             as
             vocall
             :
             and
             they
             are
             beleeved
             to
             receive
             both
             the
             one
             and
             the
             other
             .
          
           
             Secondly
             ,
             in
             the
             former
             times
             k
             
               it
               was
               a
               great
               question
               ,
               whether
               at
               all
               ,
               or
               how
               farre
               ,
               or
               after
               what
               maner
               the
               spirits
               
               of
               the
               dead
               did
               know
               the
               things
               that
               concerned
               us
               here
               :
            
             and
             consequently
             ,
             whether
             they
             pray
             for
             us
             onely
             l
             
               in
               generall
            
             ,
             and
             for
             the
             particulars
             God
             answereth
             us
             according
             to
             our
             severall
             necessities
             ,
             where
             ,
             when
             ,
             and
             after
             what
             maner
             he
             pleaseth
             .
             
               Anselmus
               Laudunensis
            
             in
             his
             interlineall
             Glosse
             upon
             that
             text
             ;
             
               Abraham
               is
               ignorant
               of
               us
               ,
               and
               Israel
               knoweth
               us
               not
               :
            
             (
             Esai
             .
             63.16
             )
             noteth
             ,
             that
             m
             
               Augustine
               sayeth
               ,
               that
               the
               dead
               ,
               even
               the
               Saints
               doe
               not
               know
               what
               the
               living
               doe
               ,
               no
               not
               their
               owne
               sonnes
               .
            
             And
             indeed
             S.
             Augustine
             in
             his
             booke
             of
             the
             Care
             for
             the
             dead
             ,
             maketh
             this
             inference
             upon
             that
             place
             of
             Scripture
             .
             n
             
               If
               such
               great
               Patriarches
               as
               these
               were
               ignorant
               ,
               what
               was
               done
               toward
               the
               people
               that
               descended
               from
               them
               ,
               unto
               whom
               (
               beleeving
               God
               )
               the
               people
               it selfe
               was
               promised
               to
               come
               from
               their
               stocke
               :
               how
               doe
               the
               dead
               interpose
               themselves
               in
               knowing
               and
               furthering
               the
               things
               and
               actes
               of
               the
               living
               ?
            
             a●d
             af●erward
             draweth
             these
             conclusions
             from
             thence
             ,
             which
             o
             
               Hugo
               de
               Sancto
               Victore
            
             borrowing
             from
             him
             ,
             hath
             inserted
             into
             his
             booke
             
               De
               Spiritu
               &
               animâ
            
             ,
             cap.
             29.
             
             p
             
               The
               spirits
               of
               the
               dead
               be
               there
               ,
               where
               they
               doe
               neyther
               see
               nor
               heare
               the
               things
               that
               are
               done
               or
               fall
               out
               unto
               men
               in
               this
               life
               .
            
             q
             
               Yet
               have
               they
               such
               a
               care
               of
               the
               living
               ,
               although
               they
               know
               not
               at
               all
               what
               they
               doe
               ,
               as
               we
               have
               care
               of
               the
               dead
               ,
               although
               
               we
               know
               not
               what
               they
               doe
               .
            
             r
             
               The
               dead
               indeed
               doe
               not
               know
               what
               is
               done
               here
               ,
               while
               it
               is
               here
               in
               doing
               :
               but
               afterward
               they
               may
               heare
               it
               by
               such
               as
               die
               and
               goe
               unto
               them
               from
               hence
               ;
               yet
               not
               altogether
               ,
               but
               as
               much
               as
               is
               permitted
               to
               the
               one
               to
               tell
               and
               is
               fit
               for
               the
               other
               to
               heare
               .
               They
               may
               know
               it
               also
               by
               the
               Angels
               which
               be
               here
               present
               with
               us
               ,
               and
               carry
               our
               soules
               unto
               them
               .
               They
               may
               know
               also
               by
               the
               revelation
               of
               Gods
               spirit
               such
               of
               the
               things
               done
               here
               as
               is
               necessary
               for
               them
               to
               know
               .
            
             Hitherto
             Hugo
             out
             of
             S.
             Augustin
             :
             who
             is
             herein
             also
             followed
             by
             Gratian
             ,
             in
             the
             second
             part
             of
             the
             Decrees
             ,
             caus
             .
             13.
             quaest
             .
             2.
             cap.
             29.
             where
             the
             Glosse
             layeth
             downe
             his
             resolution
             thus
             .
             s
             
               Gratian
               moveth
               a
               certaine
               incident
               question
               ;
               whether
               the
               dead
               know
               the
               things
               that
               are
               done
               in
               this
               world
               by
               the
               living
               ?
               and
               he
               answereth
               ,
               that
               they
               doe
               not
               :
               and
               this
               he
               proveth
               by
               the
               authority
               of
               Esai
               .
            
             (
             vz.
             Esai
             .
             63.16
             .
             )
          
           
             The
             like
             question
             is
             moved
             by
             the
             Master
             of
             the
             Sentences
             ;
             t
             
               Whether
               the
               Saints
               doe
               heare
               the
               prayers
               of
               suppliants
               ,
               and
               the
               desire
               of
               petitioners
               doe
               come
               unto
               their
               notice
               ?
            
             and
             this
             answere
             is
             returned
             thereunto
             :
             
               It
               is
            
             NOT
             INCREDIBLE
             ,
             
               that
               the
               soules
               of
               the
               Saints
               ,
               which
               in
               the
               secret
               of
               Gods
               presence
               are
               joyed
               with
               the
               illustration
               of
               the
               true
               light
               ,
               doe
               in
               the
               contemplation
               thereof
               understand
               the
               things
               that
               are
               done
               abroad
               ,
               
               as
               much
               as
               appertayneth
               eyther
               to
               them
               for
               joy
               ,
               or
               to
               us
               for
               helpe
               .
               For
               as
               to
               the
               Angels
               ,
               so
               to
               the
               Saints
               likewise
               which
               stand
               before
               God
               ,
               our
               petitions
               are
               made
               knowne
               in
               the
               Word
               of
               God
               which
               they
               contemplate
               .
            
             Upon
             which
             place
             of
             the
             Master
             ,
             Scotus
             disputing
             ,
             groweth
             to
             this
             conclusion
             .
             u
             
               I
               say
               ,
               that
               it
               is
               not
               necessary
               in
               respect
               of
               the
               beatitude
               ,
               that
               one
               in
               blisse
               should
               see
               our
               prayers
               :
               neyther
               regularly
               or
               universally
               in
               the
               Word
               ,
               because
               it
               is
               not
               such
               a
               thing
               as
               is
               a
               necessarie
               sequele
               of
               beatitude
               ;
               nor
               yet
               that
               they
               be
               revealed
               ,
               because
               that
               neyther
               such
               a
               revelation
               doth
               necessarily
               follow
               upon
               beatitude
               .
            
             Notwithstanding
             (
             for
             a
             reason
             which
             we
             shall
             heare
             of
             afterward
             )
             hee
             saith
             ,
             
               it
               is
            
             PROBABLE
             ,
             
               that
               God
               doth
               specially
               ●eveale
               unto
               him
               that
               is
               in
               blisse
               such
               of
               our
               prayers
               as
               are
               offered
               unto
               him
               ,
               or
               unto
               God
               in
               his
               name
               .
            
             The
             same
             conclusion
             doth
             
               Gabriel
               Biel
            
             make
             in
             his
             lectures
             upon
             the
             Canon
             of
             the
             Masse
             .
             for
             having
             shewed
             ,
             first
             ,
             that
             x
             
               the
               Saints
               in
               heaven
               ,
               by
               their
               naturall
               knowledge
               ,
               which
               is
               the
               knowledge
               of
               things
               in
               their
               proper
               kinde
               ,
               know
               no
               prayers
               of
               ours
               that
               are
               here
               upon
               earth
               ,
               neyther
               mentall
               nor
               vocall
               ,
               by
               reason
               of
               the
               immoderate
               distance
               that
               is
               betwixt
               us
               and
               them
               .
            
             secondly
             ,
             that
             y
             
               it
               is
               no
               part
               of
               their
               essentiall
               beatitude
               ,
               that
               they
               should
               see
               our
               prayers
               or
               our
               other
               actions
               in
               the
               Word
            
             ;
             and
             thirdly
             ,
             that
             z
             
               it
               is
               not
               altogether
               certayne
               ,
               whether
               it
               doe
               appertaine
               to
               their
               accidentall
               beatitude
               ,
               to
               see
               our
               prayers
               :
            
             he
             thus
             at
             length
             
             concludeth
             .
             a
             
               It
               is
               therefore
               sayd
            
             PROBABLY
             ,
             
               that
               although
               it
               do
               not
               follow
               necessarily
               upon
               the
               Saints
               beatitude
               ,
               that
               they
               should
               heare
               our
               prayers
               of
               congruitie
               :
               yet
               that
               God
               doth
               reveale
               all
               things
               which
               are
               offered
               unto
               them
               by
               men
               ;
               whether
               in
               magnifying
               and
               praysing
               them
               ,
               or
               in
               praying
               unto
               them
               and
               imploring
               their
               helpe
               .
            
             Cardinall
             Bellarmine
             supposeth
             ,
             that
             b
             
               if
               the
               Saints
               should
               have
               neede
               thus
               of
               a
               new
               revelation
               ,
               the
               Church
               would
               not
               so
               boldly
               say
               unto
               all
               the
               Saints
               ;
               Pray
               for
               us
               :
               but
               would
               sometimes
               intreat
               of
               God
               ,
               that
               he
               would
               reveale
               our
               prayers
               unto
               them
               .
            
             Yet
             because
             c
             
               it
               seemeth
               unto
               him
               superfluous
               ,
               to
               desire
               ordinarily
               of
               them
               that
               they
               shoul●
               pray
               for
               us
               ,
               which
               cannot
               ordinarily
               unde●stand
               what
               wee
               doe
               in
               particular
               ,
               but
               know
               onely
               in
               generall
               that
               we
               are
               exposed
               to
               many
               dangers
               :
            
             he
             resolveth
             ,
             that
             d
             
               although
               there
               may
               be
               some
               doubt
               ,
               in
               what
               maner
               the
               Saints
               may
               know
               things
               that
               be
               absent
               ,
               and
               which
               are
               somtime
               delivered
               by
               the
               affection
               of
               the
               heart
               alone
               ;
               yet
               it
               is
               certain
               that
               they
               doe
               know
               them
               .
            
             And
             you
             must
             e
             note
             ,
             saith
             another
             Iesuite
             ,
             that
             this
             is
             to
             be
             held
             for
             a
             point
             
               of
               faith
               ,
               that
               the
               Saints
               doe
               know
               the
               prayers
               which
               we
               poure
               unto
               them
               .
            
             So
             that
             to
             make
             good
             the
             Popish
             maner
             of
             praying
             unto
             Saints
             ,
             that
             which
             at
             the
             first
             was
             but
             probab●e
             and
             problematicall
             ,
             must
             now
             be
             held
             to
             be
             
               de
               fide
            
             ,
             and
             an
             undoubted
             axiome
             of
             Divinitie
             .
          
           
             Thirdly
             ,
             in
             the
             Popish
             Invocation
             ,
             formall
             and
             absolute
             prayers
             are
             tendred
             to
             the
             Saints
             :
             but
             the
             compellations
             of
             them
             used
             at
             first
             ,
             were
             commonly
             eyther
             
             wishes
             onely
             ,
             or
             requests
             of
             the
             same
             nature
             with
             those
             which
             are
             in
             this
             kinde
             usually
             made
             unto
             the
             living
             ;
             where
             the
             requester
             is
             oftentimes
             superior
             to
             him
             whose
             prayers
             he
             desireth
             (
             which
             standeth
             not
             well
             with
             the
             condition
             of
             f
             Prayer
             properly
             so
             called
             )
             and
             they
             that
             are
             requested
             ,
             be
             evermore
             accounted
             in
             the
             number
             of
             those
             that
             
               pray
               for
               us
            
             ,
             but
             not
             of
             those
             that
             are
             
               prayed
               unto
               by
               us
            
             .
             Of
             this
             you
             may
             heare
             ,
             if
             you
             please
             ,
             what
             one
             of
             the
             more
             moderate
             Romanists
             writeth
             .
             g
             
               If
               it
               were
               lawfull
               for
               the
               Prophet
               to
               call
               to
               the
               Angels
               and
               the
               whole
               hoaste
               of
               heaven
               ,
               and
               to
               exhort
               them
               that
               they
               would
               prayse
               God
               ,
               which
               notwithstanding
               they
               doe
               continually
               without
               any
               one
               admonishing
               them
               ,
               whereby
               nothing
               else
               but
               a
               certaine
               abundance
               of
               desire
               of
               the
               amplifying
               of
               Gods
               glory
               is
               declared
               :
               why
               may
               it
               not
               be
               lawfull
               also
               ,
               out
               of
               a
               certaine
               abundance
               of
               godly
               desire
               to
               call
               upon
               those
               blessed
               spirits
               which
               by
               the
               societie
               of
               the
               same
               body
               are
               conjoyned
               with
               us
               ;
               and
               to
               exhort
               them
               ,
               that
               they
               should
               doe
               that
               ,
               which
               we
               beleeve
               they
               otherwife
               doe
               of
               themselves
               ?
               That
               to
               say
               ;
               All
               ye
               Saints
               ,
               pray
               unto
               God
               for
               me
               :
               should
               import
               as
               much
               ,
               as
               if
               it
               were
               said
               ;
               Would
               to
               God
               ,
               that
               all
               the
               Saints
               did
               pray
               unto
               God
               for
               me
               !
               I
               wish
               earnestly
               ,
               that
               all
               the
               Saints
               should
               pray
               to
               God
               for
               me
               !
            
             Thus
             writeth
             Cassander
             ,
             in
             his
             notes
             upon
             the
             ancient
             Ecclesiasticall
             Hymnes
             ,
             published
             by
             him
             in
             the
             yeare
             1556.
             who
             being
             challenged
             for
             this
             by
             some
             others
             of
             that
             side
             ,
             added
             this
             further
             to
             give
             them
             
             better
             satisfaction
             .
             h
             
               When
               I
               did
               see
               that
               it
               was
               not
               necessary
               ,
               that
               we
               should
               hold
               that
               the
               Saints
               doe
               understand
               our
               prayers
               ;
               I
               thought
               it
               was
               sufficient
               to
               put
               backe
               the
               calumnies
               of
               some
               ,
               if
               we
               should
               say
               that
               these
               interpellations
               might
               be
               expounded
               by
               way
               of
               wishing
               or
               desiring
               :
               which
               hath
               lesse
               absurditie
               in
               it
               ,
               and
               is
               agreeable
               to
               the
               examples
               of
               the
               holy
               Scriptures
               .
               But
               if
               any
               man
               would
               have
               such
               compellations
               as
               these
               to
               be
               taken
               also
               for
               an
               intimation
               of
               the
               desire
               ,
               and
               a
               direct
               speaking
               unto
               them
               ;
               I
               doe
               not
               gainesay
               it
               .
               Notwithstanding
               I
               would
               thinke
               that
               a
               tacite
               condition
               ought
               to
               be
               understood
               in
               such
               an
               intimation
               :
               such
               as
               Gregory
               Nazianzen
               doth
               expresse
               in
               the
               funerall
               oration
               of
               his
               sister
               Gorgonia
               ,
               when
               he
               saith
               .
               If
               thou
               hast
               any
               care
               at
               all
               of
               our
               speeches
               ,
               and
               holy
               soules
               receive
               this
               honour
               from
               God
               that
               they
               have
               notice
               of
               such
               things
               as
               these
               ;
               doe
               thou
               accept
               this
               Oration
               of
               ours
               .
            
          
           
             Yea
             in
             the
             very
             darkest
             times
             of
             the
             Papacie
             there
             wanted
             not
             some
             ,
             who
             for
             certaine
             reasons
             (
             recited
             by
             
               Guilielmus
               Altissi
               dorensis
            
             and
             
               Gabriel
               Biel
            
             )
             resolved
             that
             neyther
             the
             Saints
             doe
             pray
             for
             us
             ,
             neyther
             are
             we
             to
             pray
             unto
             them
             .
             i
             
               With
               these
               and
               such
               like
               reasons
               ,
            
             saith
             
               Biel
               ,
               were
               the
               heretickes
               deceaved
               :
               and
               some
               Christians
               in
               our
               time
               are
               now
               deceaved
               .
            
             k
             
               For
               these
               and
               the
               like
               reasons
               ,
            
             saith
             Altissiodorensis
             ,
             MANY
             
               doe
               say
               ,
               that
               neyther
               we
               pray
               unto
               the
               Saints
               ,
               nor
               they
               pray
               for
               us
               ,
               but
               improperly
               :
               in
               respect
               we
               pray
               unto
               God
               ,
               that
               the
               
               merits
               of
               the
               Saints
               may
               helpe
               us
               .
            
             according
             to
             that
             :
             
               Adjuvent
               nos
               eorum
               merita
               ,
               &c.
            
             where
             if
             any
             poyson
             doe
             remayne
             hidden
             under
             the
             name
             of
             merits
             ,
             (
             of
             which
             we
             are
             to
             consider
             in
             his
             proper
             place
             :
             )
             the
             Breviarie
             of
             the
             Praemonstratersian
             Order
             ministreth
             unto
             us
             this
             antidote
             against
             it
             .
             
               
                 l
                 Adjuvent
                 nos
                 eorum
                 merita
                 ,
              
               
                 Quos
                 propria
                 impediunt
                 scelera
                 ?
              
               
                 Excuset
                 eorum
                 intercessio
                 ,
              
               
                 Quos
                 propria
                 accusat
                 actio
                 ?
              
               
                 At
                 tu
                 qui
                 eis
                 tribuisti
              
               
                 Coelestis
                 palmam
                 triumphi
                 ,
              
               
                 Nobis
                 veniam
                 non
                 deneges
                 peccati
                 .
              
            
             
               Can
               their
               merits
               helpe
               us
               ,
               whom
               their
               owne
               sinnes
               hinder
               ?
               Can
               their
               intercession
               excuse
               us
               ,
               whose
               owne
               action
               doth
               accuse
               themselves
               ?
               But
               thou
               ,
               who
               hast
               bestowed
               upon
               them
               the
               palme
               of
               the
               heavenly
               triumph
               ,
               deny
               not
               unto
               us
               the
               pardon
               of
               our
               sinne
               .
            
             And
             this
             many
             serve
             to
             make
             a.
             
          
           
             Fourth
             difference
             betwixt
             the
             Popish
             prayers
             and
             the
             Interpellations
             used
             in
             the
             ancient
             time
             .
             for
             by
             the
             doctrine
             and
             practise
             of
             the
             Church
             of
             Rome
             ,
             the
             Saints
             in
             heaven
             are
             not
             only
             made
             joint
             petitioners
             with
             us
             (
             as
             the
             Saints
             are
             upon
             earth
             )
             but
             also
             our
             Atturneyes
             and
             Advocates
             :
             who
             carry
             the
             suit
             for
             us
             ,
             not
             by
             the
             pleading
             of
             Christs
             merits
             alone
             ,
             but
             by
             bringing
             in
             their
             owne
             merits
             likewise
             ;
             upon
             the
             consideration
             of
             the
             dignitie
             or
             condignitie
             whereof
             it
             is
             beleeved
             ,
             that
             God
             yeeldeth
             to
             the
             motions
             they
             make
             unto
             him
             in
             our
             behalfe
             .
             m
             
               Wee
               pray
               unto
               the
               Saints
            
             (
             saith
             the
             Master
             of
             the
             Sentences
             )
             
               that
               they
               may
               intercede
               
               for
               us
               ,
               that
               is
               to
               say
               ,
               that
               their
               merits
               may
               helpe
               us
               ,
               and
               that
               they
               may
               will
               our
               good
               :
               for
               they
               willing
               it
               God
               doth
               will
               it
               ,
               and
               so
               it
               will
               be
               effected
               .
            
             n
             We
             
               ought
               to
               intreat
               the
               Apostles
               and
               all
               the
               Saints
            
             (
             saith
             
               Hugo
               Pratensis
               )
               in
               all
               our
               necessities
               :
               because
               they
               are
               our
               advocates
               ,
               and
               the
               meanes
               betwixt
               us
               and
               God
               ,
               by
               whom
               God
               hath
               ordayned
               to
               bestow
               all
               things
               upon
               us
               .
            
             o
             Because
             
               it
               is
               a
               thing
               fitting
            
             (
             saith
             
               Scotus
               )
               that
               he
               that
               is
               in
               blisse
               should
               be
               a
               coadjutor
               of
               God
               in
               procuring
               the
               salvation
               of
               the
               elect
               ,
               according
               to
               such
               maner
               as
               this
               may
               agree
               unto
               him
               ;
               and
               to
               this
               it
               is
               requisite
               ,
               that
               our
               prayers
               which
               are
               offered
               unto
               him
               should
               specially
               be
               revealed
               unto
               him
               ,
               because
               they
               leane
               specially
               upon
               the
               merits
               of
               him
               as
               of
               a
               mediator
               bringing
               us
               to
               the
               salvation
               which
               is
               sought
               for
               :
               therefore
               it
               is
               probable
               that
               God
               doth
               specially
               reveale
               unto
               him
               that
               is
               in
               blisse
               such
               of
               our
               prayers
               as
               are
               offered
               unto
               him
               ,
               or
               unto
               God
               in
               his
               name
               .
            
             But
             this
             is
             an
             open
             derogation
             to
             the
             high
             prerogative
             of
             our
             Saviours
             meritorious
             Intercession
             ,
             and
             a
             manifest
             incroachment
             upon
             the
             great
             office
             of
             Mediation
             ,
             which
             the
             most
             religious
             and
             learned
             among
             those
             Fathers
             ,
             who
             desired
             to
             be
             recommended
             unto
             the
             prayers
             of
             the
             Saints
             ,
             were
             so
             carefull
             to
             preserve
             entire
             unto
             him
             .
             p
             
               For
               what
               is
               so
               proper
               to
               Christ
               ,
            
             saith
             S.
             
               Ambrose
               ,
               as
               to
               stand
               by
               God
               the
               Father
               for
               an
               advocate
               of
               the
               people
               ?
            
             q
             He
             
               is
               the
               Priest
            
             ,
             saith
             S.
             
               Augustin
               ,
               who
               being
               now
               entred
               within
               the
               vayle
               ,
            
             ALONE
             
               there
               of
               them
               that
               have
               beene
               partakers
               of
               flesh
               ,
               doth
               make
               intercession
               for
               us
               .
               In
               figure
               of
               which
               thing
               ,
               in
               that
               first
               
               people
               and
               in
               that
               first
               Temple
               the
               Priest
               onely
               did
               enter
               into
               the
               Holy
               of
               holyes
               ,
               and
               all
               the
               people
               stood
               without
               .
            
             And
             therefore
             where
             S.
             Iohn
             saieth
             ;
             
               These
               things
               write
               I
               unto
               you
               ,
               that
               yee
               sinne
               not
               :
               and
               if
               any
               man
               sinne
               ,
               vvee
               have
               an
               Advocate
               with
               the
               Father
               Iesus
               Christ
               the
               righteous
               .
            
             (
             1.
             
             Iohn
             .
             2.1
             .
             )
             S.
             Augustin
             in
             his
             exposition
             upon
             that
             place
             maketh
             this
             observation
             thereupon
             :
             that
             S.
             Iohn
             being
             so
             great
             a
             man
             as
             he
             was
             ,
             r
             
               did
               not
               say
            
             ,
             YEE
             
               have
               ,
               nor
               Yee
               have
            
             MEE
             ,
             nor
             YEE
             
               have
               Christ
               himselfe
               :
               but
               did
               both
               put
               in
               Christ
               ,
               not
               himselfe
               ;
               and
               also
               sayd
               ,
            
             WEE
             
               have
               ,
               not
            
             YEE
             have
             .
             because
             
               he
               had
               rather
               put
               himselfe
               in
               the
               number
               of
               sinners
               ,
               that
               he
               might
               have
               Christ
               to
               be
               his
               advocate
               :
               than
               put
               himselfe
               for
               an
               advocate
               in
               steed
               of
               Christ
               ,
               and
               be
               found
               among
               the
               proud
               that
               should
               be
               damned
               .
            
             and
             from
             thence
             draweth
             this
             conclusion
             against
             Parmenian
             the
             Donatist
             .
             s
             
               If
               he
               had
               sayd
               thus
               ;
               I
               have
               written
               this
               unto
               you
               ,
               that
               you
               sinne
               not
               ,
               and
               if
               any
               man
               sinne
               ,
               you
               have
               me
               a
               mediator
               with
               the
               Father
               ,
               I
               make
               intercession
               for
               your
               sinnes
               :
               (
               as
               Parmenian
               in
               one
               place
               doth
               make
               the
               Bishop
               a
               mediator
               betwixt
               the
               people
               and
               God
               :
               )
               what
               good
               and
               faithfull
               Christian
               would
               endure
               him
               ?
               who
               would
               looke
               upon
               him
               as
               the
               Apostle
               of
               Christ
               ,
               and
               not
               as
               Antichrist
               rather
               ?
            
             The
             doctrine
             therefore
             and
             practise
             of
             the
             Church
             of
             Rome
             in
             this
             point
             ,
             by
             this
             learned
             Fathers
             judgement
             ,
             must
             needes
             be
             held
             to
             bee
             ungodly
             and
             Antichristian
             .
          
           
             Fiftly
             ,
             the
             recommendation
             of
             mens
             selves
             unto
             the
             prayers
             of
             the
             Saints
             deceased
             ,
             which
             was
             at
             first
             admitted
             in
             the
             ancient
             Church
             ,
             did
             no
             way
             impeach
             
             ●he
             confidence
             and
             boldnesse
             which
             we
             have
             gotten
             in
             Christ
             ,
             to
             make
             our
             immediate
             approach
             unto
             the
             throne
             of
             grace
             :
             which
             by
             the
             Invocation
             of
             Saints
             now
             taught
             in
             the
             Church
             of
             Rome
             ,
             is
             very
             much
             impayred
             .
             For
             to
             induce
             men
             to
             the
             practise
             of
             this
             ,
             the
             great
             Majestie
             of
             God
             and
             the
             severity
             of
             his
             Iustice
             is
             propounded
             unto
             poore
             sinners
             on
             the
             one
             hand
             ,
             and
             the
             consideration
             of
             their
             owne
             basenesse
             and
             unworthinesse
             on
             the
             other
             .
             whereupon
             it
             is
             inferred
             ,
             that
             aswell
             for
             the
             manifesting
             of
             their
             reverence
             to
             Gods
             Majestie
             ,
             as
             the
             testifying
             of
             their
             submissenesse
             and
             Humilitie
             ,
             they
             should
             seeke
             to
             God
             by
             the
             mediation
             of
             his
             Saints
             ;
             like
             as
             men
             doe
             seeke
             to
             the
             King
             by
             the
             mediation
             of
             his
             servants
             .
             which
             motives
             can
             have
             no
             more
             force
             to
             encourage
             men
             to
             the
             Invocation
             of
             Saints
             ,
             then
             they
             have
             to
             discourage
             them
             from
             the
             immediate
             Invocation
             of
             God
             and
             his
             Christ.
             So
             among
             the
             causes
             alledged
             by
             Alexander
             of
             Hales
             ,
             why
             we
             ought
             to
             pray
             unto
             the
             Saints
             :
             one
             is
             ,
             t
             
               in
               respect
               of
               our
               want
               in
               contemplating
               ;
               that
               we
               who
               are
               not
               able
               to
               behold
               the
               highest
               light
               in
               it selfe
               ,
               may
               contemplate
               it
               in
               his
               Saints
               .
            
             another
             ,
             
               in
               respect
               of
               our
               want
               in
               loving
               :
               because
               we
               miserable
               men
            
             (
             miserable
             men
             indeed
             that
             doe
             so
             )
             
               or
               some
               of
               us
               at
               least
               are
               more
               affected
               sometimes
               unto
               some
               Saint
               ,
               than
               unto
               our
               Lord
               himselfe
               :
               and
               therefore
               God
               having
               compassion
               on
               our
               misery
               ,
               is
               pleased
               that
               we
               should
               pray
               unto
               his
               Saints
               .
            
             and
             a
             third
             ,
             u
             
               in
               respect
               of
               the
               reverence
               of
               God
               :
               that
               a
               sinner
               who
               hath
               offended
               God
               ,
               because
               he
               dareth
               not
               to
               come
               unto
               him
               in
               his
               owne
               person
               ,
               may
               have
               recourse
               unto
               the
               
               Saints
               ,
               by
               imploring
               their
               patronage
               .
            
             The
             like
             we
             read
             in
             
               Gabriel
               Biel
            
             ,
             handling
             the
             same
             argument
             .
             x
             
               This
               is
               a
               singular
               consolation
            
             (
             saith
             he
             )
             
               to
               sinners
               ,
               who
               have
               oftentimes
               more
               minde
               to
               the
               interpellation
               of
               the
               Saints
               then
               of
               the
               Iudge
               :
               whose
               defect
               of
               holinesse
               also
               other
               mens
               goodnesse
               is
               able
               to
               supply
               .
            
             and
             it
             maketh
             y
             
               for
               the
               reverence
               of
               God
               :
               that
               a
               sinner
               who
               hath
               offended
               God
               ,
               as
               it
               were
               not
               daring
               for
               the
               drosse
               of
               his
               sinne
               to
               appeare
               in
               his
               proper
               person
               ,
               before
               the
               most
               high
               and
               dreadfull
               majesty
               .
               should
               have
               recourse
               unto
               the
               Saints
               who
               are
               most
               pure
               and
               gratefull
               to
               God
               :
               who
               may
               present
               the
               sinners
               prayers
               unto
               the
               most
               High
               ,
               and
               by
               adjoyning
               their
               merits
               and
               prayers
               thereunto
               ,
               might
               make
               the
               same
               more
               fit
               for
               audience
               ,
               more
               pleasing
               and
               more
               gratefull
               .
            
             Therefore
             Salmeron
             the
             Iesuite
             sticketh
             not
             to
             deliver
             his
             opinion
             plainely
             ;
             that
             the
             praying
             unto
             God
             by
             the
             Saints
             seemeth
             to
             be
             better
             then
             the
             praying
             unto
             him
             immediately
             ,
             as
             for
             other
             reasons
             ,
             z
             
               so
               because
               the
               Church
               ,
               which
               hath
               the
               Spirit
               of
               Christ
               ,
            
             (
             though
             S.
             Augustin
             surely
             would
             have
             judged
             such
             a
             Church
             to
             be
             led
             by
             the
             spirit
             of
             Antichrist
             rather
             then
             of
             
               Christ
               )
               most
               frequently
               hath
               recourse
               unto
               God
               by
               the
               Saints
               ,
               but
               commeth
               more
               rarely
               unto
               God
               by
               it selfe
               :
            
             and
             also
             ,
             because
             
               the
               praying
               of
               God
               by
               the
               invocations
               of
               Saints
               doth
               argue
               greater
               humilitie
               ;
               as
               may
               be
               seene
               in
               the
               Centurion
               ,
            
             Luc.
             7.6
             ,
             7.
             whereunto
             he
             applieth
             also
             the
             saying
             of
             David
             ,
             a
             
               He
               hath
               had
               respect
               to
               the
               prayer
               of
               the
               humble
               ,
               and
               did
               not
               despise
               their
               prayers
               .
            
             and
             of
             Iudith
             :
             b
             
               The
               prayer
               of
               the
               humble
               and
               meeke
               hath
               alway
               pleased
               thee
               .
            
          
           
           
             Thus
             in
             the
             dayes
             of
             the
             Apostles
             themselves
             ,
             under
             the
             pretence
             of
             c
             Humilitie
             some
             laboured
             to
             bring
             into
             the
             Church
             the
             
               worshipping
               of
               Angels
            
             :
             which
             carried
             with
             it
             d
             
               a
               shew
               of
               wisedome
            
             ,
             (
             as
             S.
             Paul
             speaketh
             of
             it
             )
             and
             such
             a
             shew
             as
             was
             not
             farre
             unlike
             unto
             that
             wherewith
             our
             Romish
             Doctors
             do
             cozen
             simple
             people
             now
             a
             dayes
             .
             For
             e
             this
             (
             saith
             
               Theodoret
               )
               did
               they
               counsell
               should
               be
               done
               ,
            
             (
             namely
             ,
             that
             men
             should
             pray
             unto
             Angels
             )
             
               pretending
               humility
               ,
               and
               saying
               ,
               that
               the
               God
               of
               all
               things
               was
               invisible
               ,
               and
               inaccessible
               ,
               and
               incomprehensible
               ▪
               and
               that
               it
               was
               fit
               wee
               sho●ld
               procure
               G●ds
               favour
               by
               the
               meanes
               of
               Angels
               .
            
             whereas
             S
             Chrysostom
             treating
             of
             Christian
             hum●litie
             ●heweth
             that
             the
             faithfull
             who
             are
             furnished
             with
             that
             grace
             do
             notwithstanding
             f
             
               ascend
               beyond
               the
               highest
               toppes
               of
               heaven
               ,
               and
               passing
               by
               the
               Angels
               ,
               p●esent
               themselves
               before
               the
               Regall
               throne
               it selfe
               .
            
             yea
             g
             by
             earning
             thus
             to
             speake
             with
             God
             in
             prayer
             ,
             he
             sheweth
             that
             the
             man
             himselfe
             is
             made
             a
             kinde
             of
             an
             
               Angel
               the
               soule
               is
               so
               set
               loos●
               from
               the
               bonds
               of
               the
               body
               ;
               the
               reasoning
               is
               raysed
               up
               so
               high
               ;
               he
               is
               so
               translated
               into
               heaven
               ,
               he
               doth
               so
               overl●oke
               these
               worldly
               things
               ,
               he
               is
               so
               placed
               by
               the
               Regall
               thr●ne
               it selfe
               :
               although
               he
               be
               a
               poore
               man
               ,
               although
               a
               servant
               ,
               although
               a
               simple
               man
               ,
               although
               an
               unlearned
            
             Neither
             is
             it
             to
             be
             forgotten
             ,
             that
             the
             heathen
             Idolaters
             also
             ,
             to
             cover
             h
             
               the
               shame
               of
               their
               neglecting
               of
               God
               ,
               were
               wont
               to
               use
               this
               miserable
               excuse
               ;
               that
               by
               these
               they
               might
               goe
               to
               God
               ,
               as
               by
               officers
               we
               goe
               to
               the
               King
               :
            
             which
             is
             the
             very
             selfe
             same
             ragg
             our
             Romanists
             have
             
             borrowed
             from
             them
             to
             cover
             their
             superstition
             with
             ,
             that
             the
             nakednesse
             thereof
             might
             not
             appeare
             .
             But
             S.
             Ambrose
             (
             or
             who
             ever
             else
             was
             author
             of
             those
             commentaries
             upon
             S.
             Pauls
             epistles
             that
             are
             found
             among
             his
             workes
             )
             hath
             mett
             well
             with
             them
             ,
             and
             sufficiently
             discovered
             the
             vanitie
             of
             these
             grosse
             and
             carnall
             imaginations
             .
             i
             
               Go
               too
            
             ,
             (
             saith
             he
             )
             
               is
               there
               any
               man
               so
               mad
               ,
               or
               so
               unmindfull
               of
               his
               salvation
               ,
               as
               to
               give
               the
               Kings
               honour
               to
               an
               officer
               :
               whereas
               if
               any
               shall
               be
               found
               but
               to
               treat
               of
               such
               a
               matter
               ,
               they
               are
               justly
               condemned
               as
               guiltie
               of
               high
               treason
               ?
               And
               yet
               these
               men
               thinke
               themselves
               not
               guiltie
               ,
               who
               give
               the
               honour
               of
               Gods
               name
               to
               a
               creature
               ,
               and
               leaving
               the
               Lord
               adore
               their
               fellow
               servants
               ;
               as
               though
               there
               were
               any
               thing
               more
               ,
               that
               could
               be
               reserved
               to
               God.
               For
               therefore
               doe
               men
               goe
               to
               the
               King
               by
               Tribunes
               or
               officers
               ,
               because
               the
               King
               is
               but
               a
               man
               ,
               and
               knoweth
               not
               to
               whom
               he
               may
               commit
               the
               state
               of
               the
               common-wealth
               .
               But
               to
               procure
               the
               favour
               of
               God
               ,
               from
               whom
               nothing
               is
               hid
               (
               for
               he
               knoweth
               the
               merits
            
             or
             
               workes
               of
               all
               men
               )
               we
               need
               no
               spokes-man
               ,
               but
               a
               devoute
               minde
               .
               For
               wheresoever
               such
               a
               one
               shall
               speake
               unto
               him
               ,
               he
               will
               answer
               him
               .
            
          
           
             But
             of
             all
             others
             ,
             S.
             Chrysostom
             is
             most
             plentifull
             in
             setting
             out
             the
             difference
             of
             the
             accesse
             which
             we
             may
             have
             to
             God
             &
             to
             the
             great
             ones
             in
             this
             world
             .
             k
             
               When
               
               we
               have
               suit
               unto
               men
            
             (
             saith
             he
             in
             one
             place
             )
             
               vve
               have
               need
               of
               cost
               and
               money
               ,
               and
               servile
               adulation
               ,
               and
               much
               going
               up
               and
               downe
               and
               great
               adoe
               .
               For
               it
               falleth
               out
               oftentimes
               that
               we
               cannot
               go
               straight
               unto
               the
               Lords
               themselves
               and
               present
               our
               gift
               unto
               them
               and
               speake
               vvith
               them
               ;
               but
               it
               is
               necessary
               for
               us
               first
               to
               procure
               the
               favour
               of
               their
               ministers
               and
               stewards
               and
               officers
               ,
               both
               with
               paying
               and
               praying
               and
               using
               all
               other
               meanes
               unto
               them
               ,
               and
               then
               by
               their
               mediation
               to
               obtaine
               our
               request
               .
               But
               with
               God
               it
               is
               not
               thus
               .
               For
               there
               is
               no
               need
               of
               intercessors
               for
               the
               petitioners
               :
               neyther
               is
               he
               so
               ready
               to
               give
               a
               gracious
               answer
               being
               intreated
               by
               others
               ,
               as
               by
               our
               own
               selves
               praying
               unto
               him
               .
            
             l
             
               When
               thou
               hast
               need
               to
               sue
               unto
               men
               ,
            
             (
             saith
             he
             in
             another
             place
             )
             
               thou
               art
               forced
               first
               to
               deale
               with
               d●ore-keepers
               ,
               and
               to
               intreat
               parasites
               and
               flatterers
               ,
               and
               to
               goe
               a
               long
               way
               .
               But
               with
               God
               there
               is
               no
               such
               matter
               :
               without
               an
               intercessor
               he
               is
               intreated
               ,
               without
               money
               without
               cost
               he
               yeeldeth
               unto
               thy
               prayer
               .
               It
               sufficeth
               only
               that
               thou
               cry
               in
               thine
               heart
               ,
               and
               bring
               teares
               with
               thee
               ;
               and
               entring
               in
               straightway
               thou
               mayest
               draw
               him
               unto
               thee
               .
            
             m
             
               Amongst
               men
            
             (
             saith
             he
             in
             a
             third
             place
             )
             
               it
               behoveth
               him
               that
               commeth
               unto
               one
               ,
               to
               be
               a
               man
               of
               speech
               ,
               and
               it
               is
               required
               that
               he
               should
               flatter
               all
               those
               that
               are
               about
               the
               Prince
               ,
               and
               to
               thinke
               upon
               many
               other
               things
               ,
               that
               he
               may
               finde
               acceptance
               .
               But
               here
               there
               is
               need
               of
               nothing
               ,
               save
               of
               a
               watchfull
               minde
               onely
               :
               and
               there
               is
               nothing
               that
               hindereth
               us
               from
               being
               neare
               to
               God.
            
             So
             in
             his
             sermon
             upon
             the
             woman
             of
             Canaan
             ,
             which
             hee
             made
             in
             his
             latter
             dayes
             ,
             after
             his
             returne
             from
             his
             first
             
             banishment
             :
             n
             
               God
               is
               alwayes
               neare
            
             ,
             saith
             he
             .
             
               If
               thou
               wilt
               intreat
               man
               ;
               thou
               askest
               what
               he
               is
               a
               doing
               ,
               and
               he
               is
               asleep
               ,
               he
               is
               not
               at
               leisure
               ,
               or
               the
               servant
               giveth
               thee
               no
               answer
               .
               But
               with
               God
               there
               is
               none
               of
               these
               things
               .
               Whithersoever
               thou
               goest
               and
               callest
               ,
               hee
               heareth
               :
               there
               is
               no
               want
               of
               leisure
               ,
               nor
               a
               mediatour
               ,
               nor
               a
               servant
               that
               keepeth
               thee
               off
               .
               Say
               ,
               Have
               mercy
               upon
               me
               ;
               and
               presently
               God
               is
               with
               thee
               .
               For
               while
               thou
               art
               yet
               a
               speaking
               ,
               saith
               he
               ,
               I
               will
               say
               ;
               Behold
               here
               I
               am
               .
            
             (
             Esai
             .
             58.9
             .
             )
             And
             therefore
             he
             biddeth
             us
             to
             o
             
               marke
               the
               philosophy
            
             (
             as
             he
             tearmeth
             it
             )
             or
             the
             wisedome
             of
             the
             
               woman
               of
               Canaan
               .
               She
               intreateth
               not
               Iames
            
             (
             saith
             he
             )
             
               she
               beseecheth
               not
               Iohn
               ,
               neyther
               doth
               she
               come
               to
               Peter
               ,
               but
               brake
               through
               the
               whole
               company
               of
               them
               ;
               saying
               .
               I
               have
               no
               need
               of
               a
               mediatour
               ,
               but
               taking
               repentance
               with
               me
               for
               a
               spoakes-man
               ,
               I
               come
               to
               the
               fountaine
               it selfe
               .
               For
               this
               cause
               did
               he
               descend
               ,
               for
               this
               cause
               did
               he
               take
               flesh
               ;
               that
               I
               might
               have
               the
               boldnesse
               to
               speake
               unto
               him
               .
               I
               have
               no
               need
               of
               a
               mediatour
               :
               have
               thou
               mercy
               upon
               me
               .
            
             Hitherto
             S.
             Chrysostom
             .
          
           
             Sixthly
             ,
             the
             Romanists
             repose
             such
             confidence
             in
             the
             intercession
             of
             the
             Saints
             ;
             that
             they
             look
             to
             receive
             farre
             greater
             benefite
             by
             them
             ,
             then
             by
             their
             own
             prayers
             .
             Which
             conceit
             how
             distastefull
             it
             was
             unto
             the
             ancient
             Doctors
             ,
             S.
             Chrysostom
             may
             be
             a
             sufficient
             witnesse
             :
             who
             laboured
             exceedingly
             to
             root
             out
             this
             erroneous
             opinion
             ,
             when
             it
             first
             beganne
             to
             shew
             it selfe
             in
             his
             time
             .
             And
             therefore
             hee
             is
             bold
             to
             affirme
             ,
             not
             onely
             that
             p
             
               vvee
               have
               no
               such
               need
               of
               others
               ,
               that
               vve
               may
               intreate
               by
               them
            
             ;
             but
             also
             that
             
             God
             q
             
               then
               doeth
               most
               ,
               when
               we
               doe
               not
               use
               the
               intreatie
               of
               others
               .
            
             For
             
               as
               a
               kinde
               friend
            
             ,
             (
             saith
             he
             )
             
               then
               blameth
               he
               us
               most
               ,
               as
               not
               daring
               to
               trust
               his
               love
               ,
               when
               we
               intreate
               others
               to
               pray
               unto
               him
               for
               us
               .
               Thus
               use
               we
               to
               doe
               vvith
               those
               that
               seeke
               to
               us
               :
               then
               we
               gratifie
               them
               most
               ,
               vvhen
               they
               come
               unto
               us
               by
               themselves
               ,
               and
               not
               by
               others
               .
               But
               ,
               thou
               wilt
               say
               ,
               vvhat
               if
               I
               have
               offended
               him
               ?
               Cease
               offending
               ,
               and
               shedd
               teares
               ,
               and
               so
               come
               ;
               and
               thou
               shalt
               quickly
               make
               him
               appeased
               for
               the
               things
               that
               are
               past
               .
               Say
               onely
               ;
               I
               have
               offended
               :
               say
               it
               from
               thy
               soule
               and
               a
               sincere
               mind
               ;
               and
               all
               is
               loosed
               .
               Thou
               dost
               not
               so
               much
               desire
               to
               thy
               sinnes
               to
               be
               forgiven
               thee
               ,
               as
               he
               doth
               desire
               to
               forgive
               thy
               sinnes
               unto
               thee
               .
            
             Thus
             doth
             S.
             Chrysostom
             write
             upon
             the
             16.
             of
             the
             Acts
             :
             and
             upon
             the
             fourth
             Psalme
             ,
             to
             the
             same
             effect
             .
             r
             
               Thou
               mayest
               alwayes
               and
               continually
               sollicite
               him
               ,
               and
               thou
               shalt
               meet
               with
               no
               difficultie
               .
               For
               thou
               shalt
               have
               no
               need
               of
               any
               doore-keepers
               to
               bring
               thee
               in
               ,
               nor
               stewards
               ,
               nor
               procurators
               ,
               nor
               keepers
               ,
               nor
               friends
               :
               but
               when
               thou
               thy selfe
               commest
               by
               thy selfe
               ,
               then
               will
               he
               most
               of
               all
               heare
               thee
               ,
               even
               then
               ,
               when
               thou
               intreatest
               no
               man.
               We
               do
               not
               therefore
               so
               pacifie
               him
               when
               we
               intreat
               him
               by
               others
               ,
               as
               when
               we
               doe
               it
               by
               our
               own
               selves
               .
               For
               by
               reason
               he
               loveth
               our
               friendship
               ,
               and
               doth
               all
               things
               that
               vve
               may
               put
               our
               confidence
               in
               him
               :
               when
               he
               beh●ldeth
               us
               to
               do
               this
               by
               our selves
               ,
               then
               doth
               he
               most
               yeeld
               unto
               our
               suites
               .
               Thus
               did
               he
               deale
               with
               the
               woman
               of
               Canaan
               :
               when
               Peter
               and
               Iames
               came
               for
               her
               ,
               he
               did
               not
               yeeld
               ;
               but
               when
               she
               her selfe
               
               did
               remaine
               ,
               he
               presently
               gave
               that
               which
               was
               desired
               .
            
          
           
             The
             same
             lesson
             doth
             he
             repeat
             in
             his
             44.
             homily
             upon
             Genesis
             :
             that
             s
             
               our
               Lord
               being
               mercifull
               ,
               doth
               not
               so
               yeeld
               when
               he
               is
               intreated
               for
               us
               by
               others
               ,
               as
               he
               doth
               when
               he
               is
               by
               our
               own
               selves
               .
            
             and
             for
             proofe
             thereof
             telleth
             us
             againe
             of
             the
             woman
             of
             Canaan
             ;
             that
             t
             
               having
               the
               disciples
               petitioning
               for
               her
               ,
               she
               could
               obtaine
               nothing
               ,
               untill
               she
               by
               her selfe
               being
               instant
               drew
               forth
               the
               clemency
               of
               the
               Lord
               :
            
             to
             the
             end
             we
             might
             thereby
             
               learne
               ,
               that
               we
               doe
               not
               so
               prevayle
               when
               we
               intreat
               by
               others
               ,
               as
               when
               by
               our selves
               ;
               if
               we
               come
               with
               fervour
               and
               with
               a
               vigilant
               minde
               .
            
             The
             like
             observation
             is
             made
             by
             him
             and
             by
             Theophylact
             in
             their
             expositions
             upon
             that
             part
             of
             the
             Gospell
             wherein
             this
             historie
             is
             related
             .
             u
             
               Marke
               me
            
             ,
             (
             saith
             the
             one
             )
             
               how
               the
               Apostles
               being
               put
               downe
               and
               not
               prevayling
               ,
               she
               her selfe
               prevayled
               :
               of
               so
               great
               force
               is
               the
               assiduity
               of
               prayer
               .
               For
               God
               would
               be
               petitioned
               unto
               by
               us
               that
               are
               guiltie
               ,
               in
               our
               owne
               cause
               ,
               rather
               then
               by
               others
               for
               us
               .
            
             And
             x
             observe
             (
             saith
             the
             other
             )
             
               that
               although
               the
               Saints
               doe
               pray
               for
               us
               ,
            
             as
             the
             Apostles
             did
             for
             her
             ;
             yet
             
               we
               praying
               for
               our selves
               ,
               do
               prevayle
               much
               more
               .
            
             One
             place
             more
             I
             will
             yet
             lay
             down
             out
             of
             Chrysostoms
             sermon
             
               of
               the
               profiting
               of
               the
               Gospell
               :
            
             and
             so
             make
             an
             end
             of
             this
             observation
             .
             y
             
               With
               God
            
             (
             saith
             he
             )
             
               thou
               hast
               need
               of
               no
               intercessours
               ,
               nor
               of
               much
               running
               about
               ,
               nor
               to
               flatter
               others
               :
               but
               although
               thou
               be
               alone
               ,
               and
               hast
               no
               patrone
               ,
               thou
               by
               thy selfe
               praying
               unto
               God
               shalt
               certainely
               
               obtaine
               thy
               request
               .
               He
               useth
               not
               to
               yeeld
               so
               soone
               ,
               being
               prayed
               unto
               by
               others
               for
               us
               ,
               as
               when
               we
               our selves
               do
               pray
               unto
               him
               ,
               although
               we
               be
               replenished
               vvith
               a
               thousand
               evils
               .
            
             And
             to
             prove
             that
             z
             
               praying
               by
               our
               own
               selves
               vve
               prevayle
               more
               with
               God
               ,
               then
               praying
               unto
               him
               by
               others
               :
            
             he
             bringeth
             in
             againe
             the
             historie
             of
             the
             woman
             of
             Canaan
             ,
             and
             wisheth
             us
             to
             observe
             ,
             a
             
               how
               ,
               when
               others
               intreated
               ,
               he
               put
               her
               back
               :
               but
               when
               she
               her selfe
               cryed
               out
               praying
               for
               the
               gift
               ,
               he
               yeelded
               .
            
             and
             at
             last
             concludeth
             with
             this
             exhortation
             .
             b
             
               Seeing
               then
               we
               have
               learned
               all
               these
               things
               ,
               although
               we
               be
               in
               sinne
               and
               unworthy
               to
               receive
               ,
               let
               us
               not
               despaire
               ;
               knowing
               that
               by
               perseverance
               and
               constancie
               of
               minde
               we
               may
               obtaine
               our
               request
               .
               although
               we
               be
               solitarie
               and
               without
               any
               patrones
               ,
               let
               us
               not
               be
               d●scouraged
               ;
               knowing
               that
               this
               is
               a
               great
               patronage
               ,
               that
               thou
               by
               thine
               own
               selfe
               mayst
               come
               to
               God
               with
               much
               alacritie
               .
            
          
           
             Seventhly
             ,
             and
             principally
             it
             is
             to
             be
             considered
             ,
             that
             Invocation
             is
             attributed
             to
             Saints
             in
             the
             Church
             of
             Rome
             as
             a
             part
             of
             the
             worship
             due
             unto
             them
             :
             yea
             as
             
               eximium
               adorationis
               genus
            
             (
             for
             so
             doth
             Cardinall
             c
             Bellarmin
             pronounce
             it
             to
             be
             )
             
               an
               eminent
               kind
               of
               adoration
            
             .
             For
             d
             
               we
               do
               not
               honour
               the
               Saints
            
             (
             saith
             Azorius
             the
             Iesuite
             )
             
               with
               that
               worship
               onely
               ,
               wherewith
               we
               do
               men
               that
               excell
               in
               vertue
               ,
               wisedome
               ,
               power
               ,
               or
               any
               other
               dignitie
               ;
               but
               also
               with
            
             DIVINE
             
               worship
               and
               honour
               ,
               which
               is
               an
               act
               of
               Religion
               .
               for
               that
               worship
               which
               is
               given
               to
               men
               
               of
               excellencie
               ,
               is
               an
               act
               and
               office
               ,
               not
               of
               Religion
               ,
               but
               of
               another
               inferiour
               vertue
               ,
               which
               is
               called
               Observance
               .
            
             And
             whereas
             it
             is
             as
             cleare
             as
             the
             noone
             day
             ,
             that
             the
             giving
             of
             divine
             honour
             and
             worship
             unto
             any
             creature
             is
             flat
             Idolatry
             :
             the
             poore
             man
             weeneth
             that
             he
             and
             his
             fellowes
             may
             be
             excused
             from
             being
             Idolaters
             ;
             because
             they
             
               doe
               not
               give
               divine
               vvorship
               and
               honour
               unto
               the
               Saints
               for
               themselves
               ,
               but
               for
               God
               who
               hath
               made
               them
               Saints
               :
            
             as
             if
             God
             ,
             who
             cannot
             endure
             that
             his
             e
             
               glory
               should
               be
               given
               unto
               another
               ,
            
             wou●d
             be
             mocked
             with
             such
             toyes
             as
             these
             .
             Indeed
             they
             were
             wont
             heretofore
             to
             delude
             men
             commonly
             with
             an
             idle
             distinction
             of
             Dulîa
             and
             Latrîa
             ▪
             but
             now
             f
             
               it
               is
               the
               opinion
               of
               the
               most
               and
               the
               wisest
               of
               them
               ,
               that
               it
               is
               one
               and
               the
               selfe
               same
               vertue
               of
               Religion
               ,
               which
               contayneth
               both
               Latrîa
               and
               Dulîa
               .
            
             Whereas
             it
             hath
             beene
             the
             constant
             doctrine
             of
             the
             ancient
             Church
             ,
             that
             all
             religious
             worship
             (
             whereof
             Prayer
             by
             the
             judgement
             of
             all
             men
             ,
             as
             well
             g
             Heathen
             as
             Christian
             ,
             hath
             beene
             alwayes
             esteemed
             to
             be
             an
             especiall
             part
             )
             is
             so
             properly
             due
             unto
             God
             alone
             ,
             that
             without
             committing
             of
             Idolatry
             it
             cannot
             be
             communicated
             unto
             any
             creature
             .
             For
             h
             
               in
               the
               Catholick
               Church
               it
               is
               divinely
               and
               singularly
               delivered
               ,
               that
               no
               creature
               is
               to
               be
               worshipped
               by
               the
               soule
               ,
               but
               he
               onely
               who
               is
               the
               creator
               of
               all
               things
               :
            
             saith
             S.
             Augustin
             .
             And
             therefore
             the
             ancient
             Doctors
             who
             thought
             it
             not
             amisse
             ,
             that
             men
             should
             recommend
             themselves
             unto
             the
             praiers
             of
             the
             Saints
             departed
             ;
             held
             it
             a
             thing
             intolerable
             notwithstanding
             ,
             to
             impart
             unto
             any
             man
             or
             Angell
             
             the
             worship
             of
             Invocation
             .
             for
             to
             request
             the
             help
             of
             the
             prayers
             of
             our
             fellow-servants
             ,
             is
             one
             thing
             ,
             and
             to
             worship
             them
             with
             the
             service
             of
             Invocation
             is
             another
             ▪
             as
             may
             be
             seen
             in
             the
             case
             of
             our
             brethren
             upon
             earth
             ,
             who
             may
             not
             refuse
             the
             former
             without
             the
             violation
             of
             charitie
             ,
             nor
             accept
             the
             latter
             at
             our
             hands
             without
             an
             open
             breach
             of
             pietie
             .
          
           
             Now
             that
             the
             Fathers
             judged
             no
             otherwise
             of
             Prayer
             ,
             then
             as
             hath
             beene
             said
             ,
             this
             may
             be
             one
             good
             argument
             ;
             that
             when
             they
             define
             it
             ,
             they
             doe
             it
             with
             expresse
             reference
             to
             God
             ,
             and
             no
             other
             :
             as
             may
             be
             seen
             in
             those
             five
             severall
             definitions
             thereof
             which
             i
             Bellarmine
             himselfe
             repeateth
             out
             of
             them
             .
             the
             first
             whereof
             is
             that
             of
             Basil
             :
             k
             
               Prayer
               is
               a
               request
               of
               some
               good
               thing
               ,
               which
               is
               made
               by
               pious
               men
               unto
            
             GOD.
             The
             second
             ,
             of
             
               Gregory
               Nyssen
            
             :
             l
             
               Prayer
               is
               a
               conversing
            
             or
             
               a
               conference
               with
            
             GOD.
             The
             third
             ,
             of
             the
             same
             Father
             :
             m
             
               Prayer
               is
               a
               request
               of
               good
               things
               ,
               which
               is
               offered
               with
               supplication
               unto
            
             GOD.
             The
             fourth
             ,
             of
             
               Iohn
               Chrysostom
            
             :
             n
             
               Prayer
               is
               a
               colloquy
            
             or
             
               discourse
               with
            
             GOD.
             The
             fifth
             ,
             of
             
               Iohn
               Damascen
            
             :
             o
             
               Prayer
               is
               an
               ascension
               of
               the
               minde
               unto
            
             GOD
             ,
             
               or
               a
               request
               of
               things
               that
               are
               fit
               from
            
             GOD.
             Therefore
             where
             p
             the
             names
             of
             the
             Martyrs
             were
             solemnly
             rehearsed
             in
             the
             publick
             Liturgie
             of
             the
             Church
             ,
             S.
             Augustin
             interpreteth
             it
             to
             be
             done
             for
             an
             honourable
             remembrance
             of
             them
             :
             but
             utterly
             denieth
             ,
             that
             the
             Church
             therein
             had
             anie
             intention
             to
             invocate
             them
             .
             So
             for
             other
             particular
             prayers
             :
             q
             
               Thou
               
               alone
               art
               to
               be
               invocated
               O
               Lord
               ,
            
             saith
             S.
             Ambrose
             in
             his
             funerall
             oration
             upon
             Theodosius
             the
             Emperour
             ;
             
               thou
               art
               to
               be
               requested
               ,
               to
               supply
               the
               misse
               of
               him
               in
               his
               sonnes
               .
            
             and
             ;
             r
             
               To
               whom
               else
               should
               I
               cry
               ,
               besides
               thee
               ?
            
             saith
             S.
             Augustin
             ,
             and
             it
             is
             Gods
             pleasure
             ,
             
               Esse
               nihil
               prorsus
               se
               praeter
               ubique
               rogandum
               ,
            
             
               that
               nothing
               beside
               himselfe
               should
               every
               where
               be
               prayed
               unto
               :
            
             saith
             Dracontius
             in
             his
             book
             of
             the
             Creation
             ,
             revised
             by
             Eugenius
             Bishop
             of
             Toledo
             at
             the
             command
             of
             Chindasuindus
             King
             of
             Spaine
             .
             Hereupon
             S.
             Chrysostom
             ,
             upon
             those
             words
             of
             the
             Apostle
             ,
             1.
             
             Corinth
             .
             1.2
             .
             
               With
               all
               that
               call
               upon
               the
               Name
               of
               our
               Lord
               Iesus
               Christ
            
             ;
             giveth
             this
             exposition
             .
             s
             
               Not
               of
               this
               man
               and
               that
               man
               ,
               but
               upon
               the
               name
               of
               the
               Lord.
            
             and
             he
             elsewhere
             telleth
             us
             ,
             that
             it
             was
             the
             DIVELS
             doing
             to
             draw
             men
             unto
             the
             calling
             upon
             Angels
             ;
             as
             envying
             them
             the
             honour
             of
             their
             immediate
             accesse
             and
             admittance
             unto
             Gods
             owne
             presence
             .
             t
             
               For
               this
               cause
            
             (
             saith
             he
             )
             
               did
               the
               Divel
               bring
               in
               this
               of
               the
               Angels
               ;
               envying
               us
               this
               honour
               .
               These
               be
               the
               enchantments
               of
               Divels
               .
               Though
               he
               be
               an
               Angel
               ,
               though
               an
               Archangel
               ,
               though
               they
               be
               Cherubims
               ;
               endure
               it
               not
               .
               For
               neyther
               will
               these
               Powers
               themselves
               admit
               it
               ,
               but
               reject
               it
               ;
               when
               they
               see
               their
               Lord
               dishonoured
               .
               I
               have
               honoured
               thee
               ,
               saith
               he
               ,
               and
               have
               sayd
               ;
               Call
               upon
               me
               ,
               and
               doest
               thou
               dishonour
               him
               ?
            
             And
             therefore
             did
             the
             Fathers
             in
             the
             Councell
             of
             Laodicea
             directly
             conclude
             that
             this
             Invocation
             of
             Angels
             was
             a
             secret
             kinde
             of
             Idolatry
             ,
             by
             the
             practise
             whereof
             the
             communion
             both
             of
             Christ
             and
             of
             his
             Church
             was
             forsaken
             .
             u
             For
             Christians
             (
             say
             they
             )
             
             
               ought
               not
               to
               forsake
               the
               Church
               of
               God
               ,
               and
               depart
               aside
               ,
               and
               invocate
               Angels
               ,
               &
               make
               meetings
               :
               which
               are
               things
               forbidden
               .
               If
               any
               man
               therefore
               be
               found
               to
               give
               himselfe
               to
               this
               privy
               Idolatry
               ;
               let
               him
               be
               accursed
               .
               Because
               hee
               hath
               forsaken
               our
               Lord
               Iesus
               Christ
               ,
               the
               Sonne
               of
               God
               ,
               and
               betaken
               himselfe
               to
               Idolatry
               .
            
          
           
             Pope
             Adrian
             ,
             in
             the
             Epitome
             of
             the
             Canons
             which
             he
             delivered
             to
             Charles
             the
             great
             at
             Rome
             in
             the
             year
             of
             our
             Lord
             DCCLXXIII
             .
             doth
             thus
             abbridge
             this
             decree
             :
             
               ut
               anathema
               sit
               ,
               quicunque
               relictâ
               Ecclesiâ
               ,
               Angelos
               colere
               ,
               vel
               congregationes
               facere
               praesumpserit
               .
               that
               whosoever
               ,
               leaving
               the
               Church
               ,
               did
               presume
               to
               worship
               Angels
               ,
               or
               to
               make
               meetings
               ,
               should
               be
               accursed
               .
            
             Where
             
               Henricus
               Canisius
            
             ,
             who
             was
             the
             first
             publisher
             of
             this
             Abbridgement
             in
             the
             6.
             tome
             of
             his
             Ancient
             reading
             ,
             fearing
             belike
             that
             the
             curse
             not
             only
             of
             the
             Fathers
             of
             Laodicea
             ,
             but
             (
             which
             was
             more
             dreadfull
             )
             of
             Pope
             Adrian
             also
             might
             light
             upon
             him
             and
             his
             companions
             ,
             who
             acknowledge
             themselves
             to
             be
             of
             the
             number
             of
             those
             that
             
               wo●ship
               Angels
            
             :
             giveth
             us
             warning
             in
             his
             margent
             ,
             that
             in
             steed
             of
             angelos
             here
             x
             
               peradventure
               should
               be
               read
               ,
               angulos
            
             ;
             that
             is
             to
             say
             ,
             corners
             in
             steed
             of
             angels
             ▪
             which
             although
             it
             be
             a
             no●e
             that
             evill
             beseemeth
             a
             man
             who
             would
             be
             thought
             to
             be
             conversant
             in
             
               ancient
               reading
            
             ,
             and
             such
             a
             one
             especially
             as
             professeth
             himselfe
             to
             be
             a
             
               chiefe
               professor
               of
               the
               Canons
            
             :
             yet
             in
             that
             he
             leaveth
             the
             text
             untouched
             ,
             and
             contenteth
             himselfe
             with
             a
             peradventure
             too
             in
             his
             marginall
             annotation
             ,
             he
             is
             more
             to
             be
             excused
             then
             his
             fellowes
             before
             him
             ,
             
               Carranza
               ,
               Sagittarius
            
             ,
             and
             Ioverius
             ,
             who
             setting
             forth
             the
             Canons
             of
             the
             Councells
             ,
             without
             all
             peradventure
             corrupted
             the
             text
             it selfe
             ,
             removing
             the
             angels
             out
             of
             their
             place
             ,
             and
             hiding
             them
             in
             corners
             .
             Notwithstanding
             
             this
             also
             may
             be
             alledged
             in
             some
             part
             of
             their
             excuse
             too
             ,
             that
             they
             were
             not
             the
             first
             authors
             of
             this
             corruption
             of
             the
             Canon
             :
             that
             blame
             must
             light
             eyther
             upon
             
               Isidorous
               Mercator
            
             (
             the
             craftie
             merchant
             ,
             with
             whose
             dealings
             I
             acquainted
             you
             y
             before
             )
             or
             upon
             
               Iames
               Merlin
            
             the
             Popish
             Doctor
             ,
             who
             first
             caused
             his
             z
             Collection
             of
             Decrees
             to
             be
             printed
             .
             But
             Friar
             Crabb
             deserveth
             no
             excuse
             at
             all
             :
             who
             having
             store
             of
             good
             copies
             to
             direct
             him
             ,
             did
             not
             onely
             content
             himselfe
             with
             the
             retayning
             of
             angulos
             in
             the
             text
             of
             Isidorus
             ,
             as
             he
             found
             it
             printed
             before
             him
             ;
             but
             pluckt
             out
             angelos
             ,
             and
             chopt
             in
             a
             angulos
             into
             the
             old
             translation
             of
             
               Dionysius
               Exiguus
            
             also
             ,
             which
             affoorded
             no
             roome
             for
             any
             such
             corners
             as
             these
             .
             For
             howsoever
             in
             that
             version
             ,
             or
             perversion
             rather
             of
             the
             Canon
             which
             is
             extant
             in
             the
             text
             of
             Isidorus
             it
             might
             stand
             with
             some
             reason
             to
             reade
             :
             
               Non
               oportet
               Christianos
               derelictâ
               ecclesia
               abire
               ,
               &
               ad
               angulos
               idolatriae
               abominandae
               congregationes
               facere
               .
               It
               is
               not
               lawfull
               for
               Christians
               ,
               forsaking
               the
               Church
               ,
               to
               go
               and
               make
               assemblies
               of
               abominable
               idolatry
               in
               corners
               .
            
             yet
             in
             the
             old
             translation
             of
             Dionysius
             ,
             where
             the
             Canon
             was
             rightly
             rendred
             ;
             
               Quòd
               non
               oporteat
               ecclesiam
               Dei
               relinquere
               ,
               &
               abire
               ,
               atque
               angelos
               nominare
               ,
               &
               congregationes
               facere
               :
            
             it
             was
             contrary
             to
             all
             sense
             to
             thrust
             this
             reading
             upon
             us
             .
             
               It
               is
               now
               lawfull
               for
               Christians
               to
               forsake
               the
               Church
               of
               God
               ,
               and
               goe
               and
               nominate
            
             or
             invocate
             CORNERS
             (
             a
             wise
             speech
             no
             doubt
             )
             
               and
               make
               meetings
            
             .
          
           
             But
             ,
             
               veritas
               non
               quaerit
               angulos
            
             :
             the
             truth
             will
             admit
             none
             of
             these
             corners
             .
             For
             the
             Greek
             veritie
             (
             aswell
             in
             all
             the
             editions
             of
             the
             Canons
             that
             have
             come
             forth
             by
             themselves
             ,
             as
             in
             the
             Collections
             of
             
               Harmenopulus
               ,
               Zonaras
            
             and
             Balsamon
             likewise
             )
             expressely
             readeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             which
             in
             that
             tongue
             hath
             no
             affinitie
             at
             all
             with
             corners
             :
             and
             the
             ancient
             Collectors
             of
             the
             Canons
             among
             the
             Latins
             ,
             b
             Cresconius
             and
             Dionysius
             and
             c
             
               Fulgentius
               Ferrandus
            
             ,
             have
             Angelos
             :
             and
             Theodoret
             in
             his
             exposition
             of
             the
             epistle
             to
             the
             Colossians
             ,
             doth
             twice
             make
             mention
             and
             declare
             the
             meaning
             of
             this
             Canon
             .
             once
             ,
             upon
             those
             words
             of
             the
             Apostle
             in
             the
             third
             chapter
             :
             
               Whatsoever
               yee
               do
               in
               word
               or
               deed
               ,
               doe
               all
               in
               the
               name
               of
               the
               Lord
               Iesus
               ,
               giving
               thankes
               to
               God
               and
               the
               Father
               by
               him
               .
            
             d
             for
             
               because
               they
               commanded
               men
               to
               worship
               Angels
               ,
            
             (
             saith
             
               Theodoret
               )
               he
               injoyneth
               the
               contrary
               ;
               that
               they
               should
               adorne
               their
               words
               and
               their
               deeds
               with
               the
               commemoration
               of
               our
               Lord
               Christ
               ▪
               and
               send
               up
               thankesgiving
               to
               God
               and
               the
               Father
               by
               him
               ,
               saith
               he
               ,
               and
               not
               by
               the
               Angels
               .
               The
               Synod
               of
               Laodicea
               also
               following
               this
               rule
               ,
               and
               desiring
               to
               heale
               that
               old
               disease
               ,
               made
               a
               law
               that
               they
               should
               not
               pray
               unto
               Angels
               ,
               nor
               forsake
               our
               Lord
               Iesus
               Christ.
            
             and
             againe
             ,
             upon
             the
             second
             chapter
             of
             the
             same
             epistle
             .
             e
             
               This
               vice
               continued
               in
               Phrygia
               and
               Pisidia
               for
               a
               long
               time
               .
               for
               which
               cause
               also
               the
               Synod
               assembled
               in
               Laodicea
               the
               chiefe
               city
               of
               Phrygia
               ,
               forbad
               them
               by
               a
               Law
               to
               pray
               unto
               Angels
               .
               And
               even
               to
               this
               day
               among
               them
               and
               their
               borderers
               ,
               there
               are
               Oratories
               of
               S.
            
             Michael
             
               to
               be
               seene
            
             .
             The
             like
             hath
             Oecumenius
             after
             him
             ,
             upon
             the
             same
             place
             .
             f
             
               This
               custome
               continued
               in
               Phrygia
               :
               insomuch
               that
               the
               Councell
               of
               Laodicea
               did
               by
               a
               Law
               forbid
               to
               come
               unto
               Angels
               and
               to
               pray
               unto
               them
               .
               
               from
               whence
               it
               is
               also
               ,
               that
               there
               be
               many
               Churches
               of
            
             Michael
             ,
             
               the
               chiefe
               captaine
               of
               Gods
               hoste
               ,
               among
               them
               .
            
             This
             Canon
             of
             the
             Laodicean
             Fathers
             ,
             Photius
             doth
             note
             to
             have
             beene
             made
             against
             the
             g
             Angelites
             :
             or
             the
             Angelickes
             rather
             .
             for
             so
             do●h
             S.
             Augustin
             name
             those
             heretickes
             that
             were
             h
             
               inclined
               to
               the
               worship
               of
               Angels
               :
            
             being
             from
             thence
             i
             
               called
               Angelici
            
             ,
             as
             Isidorus
             noteth
             ,
             
               because
               they
               did
               worship
               Angels
            
             .
          
           
             To
             transcribe
             here
             at
             large
             the
             severall
             testimonies
             of
             the
             Fathers
             ,
             which
             condemne
             this
             worshipping
             of
             Angels
             or
             any
             other
             creature
             whatsoever
             ,
             would
             be
             an
             endlesse
             worke
             .
             
               Gregory
               Nyssen
            
             in
             the
             beginning
             of
             his
             fourth
             (
             or
             fifth
             book
             rather
             )
             against
             Eunomius
             ,
             layeth
             this
             downe
             for
             an
             undoubted
             principle
             .
             k
             
               That
               none
               of
               those
               things
               which
               have
               their
               being
               by
               creation
               is
               to
               be
               worshipped
               by
               men
               ,
               the
               word
               of
               God
               hath
               by
               law
               ordayned
               :
               as
               almost
               out
               of
               all
               the
               holy
               Scripture
               vve
               may
               learne
               .
               Moses
               ,
               the
               Tables
               ,
               the
               Law
               ,
               the
               Prophets
               afterward
               ,
               the
               Gospels
               ,
               the
               determinations
               of
               all
               the
               Apostles
               ,
               doe
               equally
               forbid
               the
               looking
               unto
               the
               creature
               .
            
             Then
             having
             shewed
             that
             the
             neglect
             of
             this
             was
             the
             cause
             of
             the
             bringing
             in
             of
             a
             multitude
             of
             Gods
             among
             the
             Heathen
             :
             l
             
               least
               the
               same
               things
               should
               happen
               unto
               us
               ,
            
             saith
             he
             ,
             
               who
               are
               instructed
               by
               the
               Scripture
               to
               looke
               unto
               the
               true
               Deitie
               ;
               we
               are
               taught
               to
               understand
               that
               whatsoever
               is
               created
               is
               a
               different
               thing
               from
               the
               divine
               nature
               ,
               and
               that
               we
               are
               to
               worship
               and
               adore
               that
               nature
               only
               which
               is
               uncreated
               ;
               whose
               character
               and
               marke
               is
               ,
               that
               it
               neyther
               at
               any
               time
               beganne
               to
               be
               nor
               ever
               shall
               cease
               to
               be
               .
            
             But
             our
             
             Romanists
             have
             long
             since
             overthrown
             this
             principle
             :
             and
             so
             altered
             Moses
             ,
             and
             the
             Tables
             ,
             and
             the
             Law
             ;
             that
             of
             the
             m
             24.
             mortall
             sinnes
             ,
             whereby
             they
             say
             the
             first
             Commandement
             is
             broken
             ,
             they
             reckon
             the
             first
             to
             be
             committed
             by
             him
             ,
             
               Qui
               colit
               extra
               Deum
               vel
               Sanctos
               quodque
               creatum
               ,
            
             
               who
               worshippeth
               any
               created
               thing
               beside
               God
               and
               the
               Saints
               .
            
             And
             whereas
             n
             Antonius
             in
             his
             Melissa
             had
             set
             downe
             the
             foresaid
             sentence
             of
             Nyssen
             ;
             that
             
               vve
               have
               learned
               to
               worship
               and
               adore
               that
               nature
            
             ONELY
             
               which
               is
               uncreated
            
             :
             the
             Spanish
             Inquisitors
             have
             taken
             order
             ,
             that
             a
             peece
             of
             his
             tongue
             should
             be
             cut
             off
             ;
             and
             given
             commandement
             ,
             that
             o
             
               the
               word
            
             ONELY
             
               should
               be
               blotted
               out
            
             of
             his
             writing
             .
             not
             considering
             that
             this
             was
             the
             principall
             word
             ,
             upon
             which
             the
             whole
             sentence
             of
             Nyssen
             mainely
             did
             depend
             :
             and
             that
             Nyssen
             was
             not
             the
             onely
             man
             that
             had
             taught
             us
             this
             lesson
             .
          
           
             Athanasius
             before
             him
             had
             used
             the
             very
             same
             argument
             against
             the
             Arrians
             ,
             to
             prove
             that
             the
             Sonne
             of
             God
             was
             of
             an
             uncreated
             nature
             .
             p
             For
             
               Peter
               the
               Apostle
            
             (
             saith
             he
             )
             
               did
               forbid
               Cornelius
               ,
               when
               he
               vvould
               have
               worshipped
               him
               ,
               saying
               ;
               Because
               I
               my selfe
               also
               am
               a
               man.
            
             (
             Act.
             10.26
             .
             )
             
               The
               Angell
               also
               did
               forbid
               Iohn
               ,
               when
               he
               would
               have
               worshipped
               him
               in
               the
               Revelation
               ,
               saying
               :
               See
               thou
               doe
               it
               not
               ;
               for
               I
               am
               thy
               fellow
               servant
               ,
               and
               of
               thy
               brethren
               the
               Prophets
               ,
               and
               of
               them
               which
               keepe
               the
               sayings
               of
               this
               book
               :
               worship
               God.
            
             (
             Revel
             .
             22.9
             .
             )
             
               Wherefore
               it
               appertayneth
               to
               God
               only
               to
               be
               worshipped
               .
               and
               this
               doe
               the
               Angels
               themselves
               know
               well
               :
               that
               although
               they
               doe
               
               surpasse
               others
               in
               glory
               ,
               yet
               they
               are
               all
               but
               creatures
               ;
               and
               are
               in
               the
               number
               ,
               not
               of
               those
               that
               are
               to
               be
               adored
               ,
               but
               of
               them
               that
               adore
               the
               Lord.
            
             So
             we
             have
             heard
             S.
             Ambrose
             q
             before
             reprehending
             those
             
               that
               doe
               adore
               their
               fellow
               servants
               .
            
             And
             Epiphanius
             refuting
             the
             heresie
             of
             the
             Collyridians
             ,
             concludeth
             ,
             that
             r
             
               neyther
               Elias
               ,
               nor
               Iohn
               ,
               nor
               Thecla
               ,
               nor
               any
               of
               the
               Saints
               is
               to
               be
               worshipped
               .
               For
               that
               ancient
               error
            
             (
             saith
             he
             )
             
               shall
               not
               prevayle
               over
               us
               ,
               to
               forsake
               the
               living
               God
               ,
               and
               to
               worship
               the
               things
               that
               are
               made
               by
               him
               .
               for
               they
               served
               and
               worshipped
               the
               creature
               above
               the
               Creator
               ,
               and
               became
               fooles
               .
               For
               if
               hee
               will
               not
               have
               the
               Angels
               to
               be
               worshipped
               ;
               how
               much
               more
               would
               he
               not
               have
               her
               that
               was
               borne
               of
               Anna
               ?
            
             s
             Let
             Mary
             then
             be
             had
             
               in
               honour
            
             :
             but
             let
             
               the
               Lord
               be
               worshipped
            
             .
             Lastly
             S.
             Augustin
             (
             to
             omit
             all
             others
             )
             in
             the
             book
             which
             he
             wrote
             
               of
               true
               religion
            
             ,
             delivereth
             this
             for
             one
             of
             the
             maine
             grounds
             thereof
             ;
             that
             t
             
               the
               worshipping
               of
               men
               that
               are
               dead
               should
               be
               no
               part
               of
               our
               religion
               .
               because
            
             (
             saith
             he
             )
             
               if
               they
               did
               live
               piously
               ,
               they
               are
               not
               held
               to
               be
               such
               as
               would
               seeke
               that
               kinde
               of
               honour
               ;
               but
               would
               have
               him
               to
               be
               worshipped
               of
               us
               ,
               by
               whose
               enlightening
               they
               doe
               rejoyce
               that
               we
               are
               made
               partners
               of
               their
               merit
               .
               They
               are
               to
               be
               honoured
               therefore
               for
               imitation
               ,
               not
               to
               be
               adored
               for
               religion
               .
            
             The
             same
             doth
             he
             also
             there
             say
             of
             Angels
             :
             that
             u
             
               we
               doe
               honour
               them
               with
               love
               ,
               not
               with
               service
               ;
               neyther
               do
               we
               build
               temples
               unto
               them
               .
               For
               it
               is
               not
               their
               desire
               ,
               that
               they
               should
               be
               so
               honoured
               
               by
               us
               :
               because
               they
               know
               that
               we
               our selves
               ,
               if
               wee
               be
               good
               ,
               are
               the
               temples
               of
               the
               high
               God.
               and
               therefore
               it
               is
               rightly
               written
               ,
               that
               a
               man
               was
               forbidden
               by
               an
               Angell
               ,
               that
               he
               should
               nor
               worship
               him
               ,
               but
               God
               alone
               under
               whom
               he
               was
               his
               fellow
               servant
               .
            
             (
             Revel
             .
             22.9
             .
             )
          
           
             But
             ,
             what
             saith
             Cardinall
             Bellarmine
             now
             ,
             thinke
             you
             ,
             unto
             these
             testimonies
             of
             the
             Fathers
             ?
             x
             
               I
               say
            
             (
             saith
             he
             ,
             not
             knowing
             indeed
             what
             he
             saith
             ,
             nor
             wherof
             he
             affirmeth
             )
             
               that
               they
               doe
               speake
               against
               the
               errours
               of
               the
               Gentiles
               ,
               who
               of
               wicked
               men
               did
               make
               true
               Gods
               ;
               and
               did
               offer
               sacrifices
               unto
               them
               .
            
             wherein
             you
             may
             discerne
             the
             just
             hand
             of
             God
             ,
             confounding
             the
             mans
             witts
             ,
             that
             would
             thus
             abuse
             his
             learning
             to
             the
             upholding
             of
             Idolatry
             .
             For
             had
             he
             been
             here
             his
             owne
             man
             ,
             and
             not
             been
             strangely
             overtaken
             with
             the
             spirit
             of
             slumber
             ,
             he
             could
             no
             possibly
             have
             fayled
             so
             fowly
             ,
             as
             to
             reckon
             the
             Angels
             &
             the
             Saints
             ,
             &
             the
             verie
             mother
             of
             God
             her self
             (
             of
             whom
             these
             Fathers
             do
             expressely
             speake
             )
             in
             the
             number
             of
             those
             wicked
             persons
             whom
             the
             Gentiles
             did
             take
             for
             their
             Gods.
             And
             here
             also
             out
             of
             Epiphanius
             we
             may
             further
             observe
             ,
             who
             were
             the
             masters
             ,
             or
             the
             mistresses
             rather
             (
             for
             this
             was
             y
             
               the
               womens
               heresie
            
             )
             from
             whom
             our
             Romanists
             did
             first
             learne
             their
             Hyperdulîa
             ,
             or
             that
             transcendent
             kind
             of
             service
             wherewith
             they
             worship
             the
             Virgin
             Mary
             .
             namely
             ,
             the
             Collyridians
             :
             z
             so
             called
             from
             the
             Collyrides
             or
             cakes
             ,
             which
             at
             a
             certaine
             time
             of
             the
             yeare
             they
             used
             to
             offer
             unto
             the
             blessed
             Virgin.
             against
             whom
             Epiphanius
             doth
             thus
             oppose
             himselfe
             .
             a
             
               What
               Scripture
               hath
               delivered
               any
               thing
               ,
               concerning
               this
               ?
               Which
               of
               the
               
               Prophets
               have
               permitted
               a
               man
               to
               be
               worshipped
               ,
               that
               I
               may
               not
               say
               a
               woman
               ?
               For
               a
               choyse
               vessell
               she
               is
               indeed
               ;
               but
               yet
               a
               woman
               .
            
             b
             
               Let
               Mary
               be
               in
               honour
               ;
               but
               let
               the
               Father
               and
               the
               Sonne
               and
               the
               holy
               Ghost
               be
               worshipped
               :
               let
               no
               man
               worship
               Mary
               .
               This
               mysterie
               is
               appointed
               ,
               I
               doe
               not
               say
               for
               a
               woman
               ,
               nor
               yet
               for
               a
               man
               neyther
               ,
               but
               for
               God
               :
               the
               Angels
               themselves
               are
               not
               capable
               of
               such
               kinde
               of
               glorifying
               .
            
             c
             
               Let
               none
               eate
               of
               this
               errour
               touching
               holy
               Mary
               .
               for
               although
               the
               tree
               be
               beautifull
               ,
               yet
               is
               it
               not
               for
               meate
               :
               and
               although
               Mary
               be
               most
               excellent
               ,
               and
               holy
               ,
               and
               to
               be
               honoured
               ,
               yet
               is
               she
               not
               to
               be
               worshipped
               .
            
             d
             
               The
               bodie
               of
               Mary
               was
               holy
               indeed
               ,
               but
               not
               God
               :
               the
               Virgin
               indeed
               was
               a
               virgin
               and
               honourable
               ;
               but
               not
               given
               unto
               us
               for
               adoration
               ,
               but
               one
               that
               did
               her selfe
               worship
               him
               who
               was
               borne
               of
               her
               in
               the
               flesh
               and
               came
               from
               heaven
               out
               of
               the
               bosome
               of
               his
               Father
               .
            
          
           
             Thus
             did
             this
             learned
             Father
             labour
             to
             e
             
               cut
               the
               roots
               of
               this
               Idolatrous
               heresie
               ,
            
             when
             it
             first
             began
             to
             take
             hold
             of
             the
             feminine
             sexe
             :
             animating
             all
             that
             were
             of
             masculine
             spirits
             to
             the
             extirpatiō
             therof
             ,
             in
             this
             maner
             .
             f
             
               Go
               to
               then
               ,
               ye
               servants
               of
               God
               ,
               let
               us
               put
               on
               a
               manlike
               mind
               ,
               and
               beat
               down
               the
               madnes
               of
               these
               women
               .
            
             But
             when
             this
             disease
             afterwards
             had
             gotten
             a
             farther
             spredd
             ,
             and
             had
             once
             throughly
             seized
             upō
             men
             as
             wel
             as
             women
             :
             it
             is
             a
             most
             wonderfull
             thing
             to
             consider
             ,
             into
             what
             extremitie
             this
             frenzie
             brake
             out
             ;
             after
             the
             time
             of
             Sathans
             loosing
             especially
             .
             For
             then
             g
             there
             wanted
             not
             such
             as
             
             would
             interprete
             that
             speech
             of
             the
             Angel
             unto
             the
             holy
             Virgin
             ,
             
               Haile
               full
               of
               grace
               ,
               the
               Lord
               is
               with
               thee
            
             ;
             of
             the
             equality
             of
             her
             Empire
             with
             her
             Sonnes
             .
             as
             if
             it
             had
             beene
             said
             .
             
               Even
               as
               he
               ,
               so
               thou
               also
               dost
               enjoy
               the
               same
               most
               excellent
               dignitie
               of
               ruling
               .
            
             h
             
               In
               the
               redundance
               and
               effusion
               of
               grace
               upon
               the
               creatures
               ,
               the
               Lords
               power
               and
               vvill
               is
               so
               accommodated
               unto
               thine
               ,
               that
               thou
               mayest
               seeme
               to
               be
               the
               first
               in
               that
               ,
               both
               diadem
               ,
               and
               tribunall
               .
               The
               Lord
               is
               with
               thee
               :
               not
               so
               much
               thou
               with
               the
               Lord
               ,
               as
               the
               Lord
               with
               thee
               ,
               in
               that
               function
               .
            
             Then
             it
             was
             taught
             for
             good
             Divinitie
             ,
             that
             i
             
               from
               the
               time
               wherein
               the
               Virgin
               mother
               did
               conceive
               in
               her
               wombe
               the
               Word
               of
               God
               ,
               she
               hath
               obtained
               such
               a
               kind
               of
               jurisdiction
               (
               so
               to
               speake
               )
               or
               authoritie
               in
               all
               the
               temporall
               procession
               of
               the
               holy
               Ghost
               ;
               that
               no
               creature
               hath
               obtained
               any
               grace
               or
               vertue
               from
               God
               ,
               but
               according
               to
               the
               dispensation
               of
               his
               holy
               mother
               .
            
             that
             ,
             k
             
               because
               she
               is
               the
               mother
               of
               the
               sonne
               of
               God
               who
               doth
               produce
               the
               holy
               Ghost
               ;
               therefore
               all
               the
               gifts
               ,
               vertues
               ,
               and
               graces
               of
               the
               holy
               Ghost
               are
               by
               her
               hands
               administred
               ,
               to
               whom
               she
               pleaseth
               ,
               when
               she
               pleaseth
               ,
               how
               she
               pleaseth
               ,
               and
               as
               much
               as
               she
               pleaseth
               .
            
             That
             l
             she
             hath
             singularly
             obtained
             of
             God
             this
             office
             from
             eternitie
             ;
             as
             her selfe
             doth
             testifie
             Proverb
             .
             8.23
             .
             
               I
               was
               ordained
               from
               everlasting
            
             ,
             
             namely
             ,
             
               a
               dispenser
               of
               celestiall
               graces
            
             ;
             and
             that
             m
             in
             this
             respect
             ,
             Cantic
             .
             7.4
             .
             it
             is
             said
             of
             her
             :
             
               Thy
               neck
               is
               as
               a
               tower
               of
               Yvorie
               .
            
             because
             that
             
               as
               by
               the
               neck
               the
               vitall
               spirits
               do
               descend
               from
               the
               head
               into
               the
               bodie
               ;
               so
               by
               the
               Virgin
               the
               vitall
               graces
               are
               transmitted
               from
               Christ
               the
               head
               into
               his
               mysticall
               body
               :
               the
               fulnesse
               of
               grace
               being
               in
               him
               as
               in
               the
               head
               from
               whence
               the
               influence
               cōmeth
               ,
               &
               in
               her
               as
               in
               the
               necke
               through
               which
               it
               is
               transfused
            
             unto
             us
             .
             so
             that
             n
             
               take
               away
               the
               patronage
               of
               the
               Virgin
               ,
               you
               stop
               as
               i●
               were
               the
               sinners
               breath
               ,
               that
               he
               is
               not
               able
               to
               live
               any
               lōger
               .
            
          
           
             Then
             men
             stuck
             not
             to
             teach
             ,
             that
             unto
             her
             o
             
               all
               power
               was
               given
               in
               heaven
               and
               in
               earth
               .
            
             So
             that
             for
             heaven
             ,
             when
             our
             Saviour
             ascended
             thither
             ,
             this
             might
             be
             assigned
             for
             one
             reason
             (
             among
             others
             )
             why
             he
             left
             his
             mother
             behinde
             him
             :
             p
             
               least
               perhaps
               the
               court
               of
               Heaven
               might
               have
               beene
               in
               a
               doubt
               ,
               whom
               they
               should
               rather
               go
               to
               meet
               ,
               their
               Lord
               or
               their
               Lady
               .
            
             &
             for
             earth
             ,
             q
             she
             
             may
             rightly
             apply
             unto
             her selfe
             that
             in
             the
             first
             of
             
               Ezra
               ;
               All
               the
               kingdomes
               of
               the
               earth
               hath
               the
               Lord
               given
               unto
               me
               .
            
             and
             we
             may
             say
             unto
             her
             againe
             ,
             that
             in
             
               Tobi
               14.
               
               Thy
               kingdome
               endureth
               for
               all
               ages
               :
            
             and
             in
             the
             144.
             or
             145
             Psalme
             ;
             
               Thy
               kingdome
               is
               a
               kingdome
               of
               all
               ages
               .
            
             That
             howsoever
             she
             was
             r
             
               the
               noblest
               person
               that
               was
               or
               ever
               should
               be
               in
               the
               world
               ,
               and
               of
               so
               great
               perfection
               ,
               that
               although
               she
               had
               not
               beene
               the
               mother
               of
               God
               ,
               she
               ought
               neverthelesse
               to
               have
               beene
               the
               Lady
               of
               the
               world
               :
               yet
               according
               to
               the
               lawes
               whereby
               the
               world
               is
               governed
               ,
               by
               the
               right
               of
               inheritance
               she
               did
               deserve
               the
               principality
               and
               kingdome
               of
               this
               world
               .
            
             That
             s
             
               Christ
               never
               made
               any
               legacie
               of
               this
               Monarchy
               :
               because
               that
               could
               not
               be
               done
               without
               the
               prejudice
               of
               his
               mother
               ;
               and
               he
               knew
               besides
               ,
               that
               the
               mother
               could
               make
               voyde
               the
               Testament
               of
               the
               sonne
               ,
               if
               it
               were
               made
               unto
               her
               prejudice
               .
               And
               therefore
               that
               by
               all
               this
               it
               appeareth
               most
               evidently
               ,
               that
               Mary
               the
               mother
               of
               Iesus
               ,
               by
               right
               of
               inheritance
               hath
               the
               regall
               dominion
               over
               all
               that
               be
               under
               God.
            
             That
             t
             
               as
               many
               creatures
               doe
               serve
               the
               glorious
               Virgin
               Mary
               ,
               as
               serve
               the
               Trinitie
               .
               namely
               all
               creatures
               ,
               whatsoever
               degree
               they
               hold
               among
               the
               things
               created
               (
               whether
               they
               be
               spirituall
               as
               
               Angels
               ,
               or
               rationall
               as
               men
               ,
               or
               corporall
               as
               the
               Heavenly
               bodies
               or
               the
               Elements
               )
               and
               all
               things
               that
               are
               in
               Heaven
               and
               in
               Earth
               ,
               whether
               they
               be
               the
               damned
               or
               the
               blessed
               :
               all
               which
               being
               brought
               under
               the
               governement
               of
               God
               ,
               are
               subject
               likewise
               unto
               the
               glorious
               Virgin.
               for
               asmuch
               as
               he
               who
               is
               the
               sonne
               of
               God
               and
               of
               the
               blessed
               Virgin
               ,
               being
               willing
               as
               it
               were
               to
               equall
               in
               some
               sort
               his
               Mothers
               soveraigntie
               unto
               the
               soveraignty
               of
               his
               Father
               ;
               even
               he
               who
               was
               God
               ,
               did
               serve
               his
               mother
               upon
               earth
               .
               Whence
               Luke
               2.51
               .
               it
               is
               written
               of
               the
               Virgin
               and
               glorious
               Ioseph
               :
               He
               was
               subject
               unto
               them
               .
               that
               as
               this
               proposition
               is
               true
               ;
               All
               things
               are
               subject
               to
               Gods
               command
               ,
               even
               the
               Virgin
               her selfe
               :
               so
               this
               againe
               is
               true
               also
               ;
               All
               things
               are
               subject
               to
               the
               command
               of
               the
               Virgin
               ,
               even
               God
               himselfe
               .
            
             that
             ,
             u
             
               considering
               the
               blessed
               Virgin
               is
               the
               mother
               of
               God
               and
               God
               is
               her
               sonne
               ,
               and
               every
               sonne
               is
               naturally
               inferior
               to
               his
               mother
               and
               subject
               unto
               her
               ,
               and
               the
               mother
               hath
               preeminence
               and
               is
               superior
               to
               her
               sonne
               ;
               it
               therefore
               followeth
               that
               the
               blessed
               Virgin
               is
               superior
               to
               God
               ,
               and
               God
               himselfe
               is
               subject
               unto
               her
               ,
               in
               respect
               of
               the
               manhood
               which
               he
               assumed
               from
               her
               .
            
             that
             x
             
               howsoever
               she
               be
               subject
               unto
               God
               inasmuch
               as
               she
               is
               a
               creature
               ;
               yet
               is
               she
               said
               to
               be
               superior
               and
               preferred
               before
               him
               ,
               inasmuch
               as
               she
               is
               his
               mother
               .
            
          
           
             Then
             men
             were
             put
             in
             minde
             ,
             that
             y
             
               by
               sinning
               after
               Baptisme
               they
               seemed
               to
               contemne
               and
               despise
               the
               passion
               of
               Christ
               :
               and
               so
               that
               no
               sinner
               doth
               deserve
               that
               Christ
               should
               any
               more
               make
               intercession
               for
               him
               to
               the
               Father
               ;
               
               without
               whose
               intercession
               none
               can
               be
               delivered
               eyther
               from
               the
               eternall
               punishment
               or
               the
               temporall
               ,
               nor
               from
               the
               fault
               which
               he
               hath
               voluntarily
               committed
               .
               And
               therefore
               that
               it
               was
               necessary
               ,
               that
               Christ
               should
               constitute
               his
               welbeloved
               Mother
               a
               Mediatrix
               betwixt
               us
               and
               him
               .
            
             z
             
               and
               so
               in
               this
               our
               pilgrimage
               ,
               there
               is
               no
               other
               refuge
               left
               unto
               us
               in
               our
               tribulations
               and
               adversities
               ,
               but
               to
               have
               recourse
               unto
               the
               Virgin
               Mary
               our
               mediatrix
               ;
               that
               she
               would
               appease
               the
               wrath
               of
               her
               Sonne
               .
            
             That
             a
             
               as
               He
               is
               ascended
               into
               heaven
               ,
               to
               appeare
               in
               the
               sight
               of
               God
               for
               men
            
             ;
             (
             Hebr.
             9.24
             .
             )
             
               so
               Shee
               ought
               to
               ascend
               thither
               ,
               to
               appeare
               in
               the
               sight
               of
               her
               Sonne
               for
               sinners
               :
               that
               so
               mankinde
               might
               have
               alwayes
               before
               the
               face
               of
               God
               a
               Helpe
               like
               unto
               Christ
               for
               the
               procuring
               of
               his
               salvation
               .
            
             That
             b
             
               this
               Empresse
               is
               of
               so
               great
               authoritie
               in
               the
               palace
               of
               Heaven
               ,
               that
               it
               is
               lawfull
               to
               appeale
               unto
               her
               from
               any
               grievance
               ,
               all
               other
               intermediall
               Saints
               omitted
               .
               for
               howsoever
               according
               to
               the
               Civill
               law
               the
               due
               meane
               must
               be
               observed
               in
               Appeales
               :
               yet
               in
               her
               the
               style
               of
               the
               Canon
               law
               is
               observed
               ,
               wherein
               the
               Pope
               is
               appealed
               unto
               ,
               any
               intermediall
               whatsoever
               omitted
               .
            
             That
             c
             she
             
               is
               a
               Chancellour
               in
               the
               Court
               
               of
               heaven
               :
            
             and
             
               giveth
               letters
               of
               mercy
               onely
               in
               this
               present
               life
               ;
               but
               for
               the
               soules
               that
               depart
               from
               hence
               ,
               unto
               some
               letters
               of
               pure
               gra●e
               ,
               unto
               others
               of
               simple
               justice
               ,
               and
               unto
               some
               mixt
               of
               justice
               and
               grace
               .
               For
               some
            
             (
             say
             they
             )
             
               were
               much
               devoted
               unto
               her
               :
               and
               unto
               them
               shee
               giveth
               letters
               of
               pure
               grace
               ,
               whereby
               shee
               commandeth
               glory
               to
               be
               given
               them
               without
               any
               paine
               of
               Purgatorie
               .
               Others
               were
               miserable
               sinners
               and
               not
               devoted
               to
               her
               :
               and
               unto
               them
               she
               giveth
               letters
               of
               simple
               justice
               ,
               whereby
               shee
               commandeth
               that
               condigne
               punishment
               be
               taken
               of
               them
               .
               Others
               were
               lukewarme
               and
               remisse
               in
               devotion
               :
               and
               unto
               them
               she
               giveth
               letters
               of
               justice
               and
               grace
               together
               ;
               whereby
               shee
               commandeth
               that
               both
               favour
               be
               done
               unto
               them
               ,
               and
               yet
               some
               paine
               of
               Purgatorie
               bee
               inflicted
               upon
               them
               for
               their
               negligence
               and
               sluggishnesse
               .
            
             And
             these
             things
             they
             say
             
               are
               signified
               in
               Queene
               Esther
               ;
               who
               wrote
               letters
               that
               the
               Iewes
               should
               be
               saved
               ,
               and
               the
               enemies
               should
               be
               killed
               ,
               and
               to
               the
               poore
               small
               giftes
               should
               be
               given
               .
            
             Yea
             further
             also
             ,
             d
             where
             King
             Assuerus
             did
             profer
             unto
             the
             said
             Esther
             even
             the
             
               halfe
               of
               his
               Kingdome
            
             :
             (
             Esth
             ▪
             5.3
             .
             )
             thereby
             they
             say
             was
             signified
             that
             God
             bestowed
             halfe
             of
             his
             kingdome
             upon
             the
             blessed
             Virgin.
             that
             
               having
               Iustice
               and
               Mercie
               as
               the
               chiefest
               goods
               of
               his
               Kingdome
               ,
               he
               retayned
               Iustice
               unto
               himselfe
               ,
               and
               granted
               mercie
               unto
               her
               .
            
             &
             e
             
               therefore
               that
               if
               a
               man
               do
               finde
               himselfe
               aggrieved
               in
               the
               court
               of
               Gods
               justice
               ,
               he
               may
               appeale
               to
               the
               court
               of
               mercie
               of
               his
               mother
               :
            
             (
             shee
             being
             that
             f
             
               throne
               of
               grace
            
             ,
             whereof
             the
             Apostle
             speaketh
             ,
             Hebr.
             4.16
             .
             
               Let
               us
               goe
               
               boldly
               unto
               the
               throne
               of
               grace
               ,
               that
               we
               may
               receive
               mercie
               ,
               and
               finde
               grace
               to
               helpe
               in
               time
               of
               neede
               .
            
          
           
             They
             tell
             us
             ,
             that
             g
             
               it
               is
               for
               the
               ornament
               of
               an
               earthly
               kingdome
               ,
               that
               it
               should
               have
               both
               a
               King
               &
               a
               Queene
               :
               and
               therefore
               when
               any
               King
               hath
               not
               a
               wife
               his
               subjects
               often
               doe
               request
               him
               to
               take
               one
               .
            
             Hereupon
             they
             say
             ,
             that
             
               the
               eternall
               King
               and
               omnipotent
               Emperor
               minding
               to
               adorne
               the
               kingdome
               of
               heaven
               above
               ,
               did
               frame
               this
               blessed
               Virgin
               ,
               to
               the
               end
               he
               might
               make
               her
               the
               Ladie
               and
               Empresse
               of
               his
               kingdome
               and
               empyre
               :
               that
               the
               prophecie
               of
               David
               might
               be
               verified
               ,
               saying
               unto
               her
               in
               the
               Psalme
               ;
               Vpon
               thy
               right
               hand
               did
               stand
               the
               Queene
               in
               clothing
               of
               gold
               .
            
             That
             h
             
               she
               is
               an
               Empresse
               ,
               because
               she
               is
               the
               spouse
               of
               the
               eternall
               Emperor
               ;
               of
               whō
               it
               is
               said
               ,
            
             Ioh.
             3.29
             .
             
               He
               that
               hath
               the
               bride
               is
               the
               bridegrome
               .
            
             and
             that
             
               when
               God
               did
               deliver
               unto
               her
               the
               empyre
               of
               the
               world
               and
               all
               the
               things
               contayned
               therein
               ;
               he
               sayd
               unto
               her
               that
               which
               wee
               reade
               in
               the
               first
               of
               the
               Aeneids
               :
            
             
               
                 His
                 ego
                 nec
                 metas
                 rerum
                 nec
                 tempora
                 pono
                 ;
              
               
                 Imperium
                 sine
                 sine
                 dedi
                 .
              
            
             That
             shee
             is
             i
             the
             Empresse
             also
             
               of
               heaven
               and
               earth
               ,
               because
               she
               did
               beare
               the
               heavenly
               Emperour
               :
               and
               therefore
               that
               shee
               can
               aske
               of
               him
               what
               she
               will
               and
               obtaine
               it
               .
            
             that
             
               this
               was
               figured
               in
               the
               historie
               of
               the
               Kings
               ,
               where
               the
               mother
               of
               Salomon
               said
               unto
               him
               :
               I
               desire
               one
               petition
               of
               thee
               ,
               doe
               not
               confounde
               my
               face
               :
               for
               then
               should
               hee
               
               confound
               her
               face
               ,
               if
               he
               did
               denie
               that
               which
               she
               requested
               .
            
             and
             that
             
               if
               in
               respect
               of
               her
               maternall
               jurisdicton
               she
               hath
               command
               of
               her
               Sonne
               ,
               vvho
               was
               subject
               unto
               her
               :
               (
               as
               vve
               reade
               ,
               Luke
            
             2.51
             .
             )
             
               then
               much
               more
               hath
               she
               command
               over
               all
               the
               creatures
               that
               are
               subject
               to
               her
               Sonne
               .
            
             That
             this
             k
             
               mightie
               God
               did
               (
               as
               farre
               as
               he
               might
               )
               make
               his
               Mother
               partner
               of
               his
               divine
               majestie
               and
               power
               :
               giving
               unto
               her
               of
               old
               the
               soveraignetie
               both
               of
               celestiall
               things
               and
               mortall
               :
               ordering
               at
               her
               pleasure
               (
               as
               the
               patronage
               of
               men
               did
               require
               )
               the
               earth
               ,
               the
               seas
               ,
               heaven
               ,
               and
               nature
               :
               at
               her
               liking
               ,
               and
               by
               her
               ,
               bestowing
               upon
               mortall
               men
               his
               divine
               treasures
               and
               heavenly
               gifts
               .
               So
               as
               all
               might
               understand
               ,
               that
               whatsoever
               doth
               flowe
               into
               the
               earth
               from
               that
               eternall
               and
               glorious
               fountayne
               of
               good
               things
               ,
               doth
               flowe
               by
            
             MARIE
             .
             That
             l
             
               she
               is
               constituted
               over
               every
               creature
               ,
               and
               whosoever
               boweth
               his
               knee
               unto
               Iesus
               ,
               doth
               fall
               downe
               also
               and
               supplicate
               unto
               his
               mother
               :
               so
               that
               the
               glory
               of
               the
               Sonne
               may
               be
               judged
               not
               so
               much
               to
               be
               common
               with
               the
               Mother
               ,
               as
               to
               be
               the
               verie
               same
               .
            
             That
             m
             
               so
               great
               is
               her
               glorie
               ,
               that
               she
               exceedeth
               the
               nature
               of
               Angels
               and
               Men
               ,
               joyned
               together
               ,
               as
               farre
               in
               glorie
               ,
               as
               the
               circumference
               of
               the
               firmament
               exceedeth
               his
               center
               in
               magnitude
               :
               when
               shee
               understandeth
               her selfe
               in
               her
               Sonne
               to
               be
               ,
               as
               his
               other
               selfe
               ,
               clothed
               with
               the
               Deitie
               .
            
             That
             she
             being
             n
             
               the
               mother
               of
               God
               ,
               doth
               assume
               unto
               her selfe
               
               o●
               the
               omnipotencie
               of
               her
               Sonne
               (
               upon
               which
               she
               leaneth
               )
               as
               much
               as
               shee
               pleaseth
               .
            
             and
             that
             shee
             o
             
               doth
               come
               before
               the
               golden
               altar
               of
               humane
               reconciliation
               ,
               not
               intreating
               onely
               ,
               but
               commanding
               ;
               a
               Mistresse
               ,
               not
               a
               mayde
               .
            
          
           
             They
             tell
             us
             ,
             that
             the
             blessed
             Virgin
             her selfe
             appeared
             once
             unto
             
               Thomas
               Becket
            
             ,
             &
             used
             this
             speech
             unto
             him
             .
             p
             
               Rejoyce
               and
               be
               glad
               ,
               and
               bee
               joyfull
               with
               mee
               :
               because
               my
               glorie
               doth
               excell
               the
               dignitie
               and
               joy
               of
               all
               the
               Saints
               &
               all
               the
               blessed
               spirits
               ;
               &
               I
               alone
               have
               greater
               glorie
               than
               all
               the
               Angels
               and
               Saints
               together
               .
               Rejoyce
               ,
               because
               that
               as
               the
               Sunne
               doth
               inlighten
               the
               day
               and
               the
               world
               ,
               so
               my
               brightnesse
               doth
               inlighten
               the
               whole
               celestiall
               world
               .
               Rejoyce
               ,
               because
               the
               whole
               hoaste
               of
               heaven
               obeyeth
               me
               ,
               reverenceth
               and
               honoureth
               me
               .
               Rejoyce
               ,
               because
               my
               Sonne
               is
               alwayes
               obedient
               unto
               me
               ,
               and
               my
               will
               ,
               and
               all
               my
               prayers
               he
               alwaies
               heareth
               .
            
             (
             or
             as
             others
             doe
             relate
             it
             :
             *
             
               The
               will
               of
               the
               blessed
               Trinitie
               and
               mine
               is
               one
               and
               the
               same
               ;
               and
               whatsoever
               doth
               please
               me
               ,
               the
               whole
               Trinitie
               with
               unspeakeable
               favour
               doth
               give
               consent
               unto
               .
               )
               Rejoyce
               ,
               because
               God
               doth
               alwayes
               at
               my
               pleasure
               reward
               my
               servitors
               in
               this
               world
               and
               in
               the
               world
               to
               come
               .
               Rejoyce
               ,
               because
               I
               fit
               next
               to
               the
               holy
               Trinitie
               ,
               and
               am
               cloathed
               with
               my
               bodie
               glorified
               .
               Rejoyce
               ,
               because
               I
               am
               certaine
               and
               sure
               ,
               that
               these
               my
               joyes
               shall
               alwayes
               stand
               and
               never
               be
               finished
               
               or
               ●ayle
               .
               And
               whosoever
               by
               rejoycing
               with
               these
               spirituall
               joyes
               shall
               wo●ship
               me
               in
               this
               world
               ,
               at
               the
               time
               of
               the
               dep●rture
               of
               his
               soule
               out
               of
               the
               bodie
               he
               shall
               obtaine
               my
               presence
               :
               and
               I
               will
               deliver
               his
               soule
               from
               the
               malignant
               enemies
               ,
               and
               present
               it
               in
               the
               sight
               of
               my
               Sonne
               ,
               that
               it
               may
               possesse
               joyes
               with
               me
               .
            
             They
             tell
             us
             ,
             
               that
               manie
            
             (
             q
             
               many
               whoores
            
             for
             example
             ,
             that
             
               would
               not
               sinne
               on
               Saturday
               ,
               for
               the
               reverence
               of
               the
               Virgin
            
             ;
             whatsoever
             they
             did
             on
             the
             Lords
             day
             )
             
               seeme
               to
               have
               the
               blessed
               Virgin
               in
               greater
               veneration
               than
               Christ
               her
               sonne
               ;
               moved
               thereunto
               out
               of
               simplicitie
               more
               than
               out
               of
               knowledge
               .
               Yet
               that
               the
               Sonne
               of
               God
               doth
               beare
               with
               the
               simplicitie
               of
               these
               men
               and
               women
               :
            
             because
             he
             is
             not
             ignorant
             ,
             that
             
               the
               honour
               of
               the
               mother
               doth
               redound
               to
               the
               childe
            
             (
             Prov.
             17.6
             .
             )
             They
             argue
             further
             ,
             that
             r
             
               if
               a
               Cardinall
               have
               this
               priviledge
               ,
               that
               if
               he
               put
               his
               cap
               upon
               the
               head
               of
               one
               that
               is
               ledd
               unto
               justice
               ,
               he
               is
               freed
               therby
               :
               then
               by
               an
               argument
               drawn
               from
               the
               stronger
               ,
               the
               cloake
               of
               the
               blessed
               Virgin
               is
               able
               to
               deliver
               us
               frō
               all
               evil
               .
               her
               mercy
               being
               so
               large
               ,
               that
               if
               she
               should
               see
               any
               man
               who
               did
               devoutly
               make
               her
               Crowne
            
             (
             that
             is
             to
             say
             ,
             repeate
             the
             Rosarie
             or
             Chaplet
             of
             prayers
             made
             for
             her
             worship
             )
             
               to
               be
               drawn
               unto
               punishmēt
               in
               the
               midst
               of
               a
               thousand
               Divels
               ;
               she
               would
               presently
               rescue
               him
               ,
               &
               not
               permit
               that
               any
               one
               should
               have
               an
               evil
               end
               ,
               who
               did
               study
               reverētly
               to
               make
               her
               Crown
               .
            
             They
             add
             moreover
             ,
             that
             s
             
               for
               
               every
               of
               these
               Crownes
            
             a
             man
             shal
             obtaine
             273758.
             
               dayes
               of
               Indulgence
            
             :
             and
             that
             
               Pope
               Sixtus
               the
               fourth
               granted
               an
               indulgence
               of
               twelve
               thousand
               years
               for
               every
               time
               that
               a
               man
               in
               the
               state
               of
               grace
               should
               repeat
               this
               short
               orizon
               or
               salutation
               of
               the
               Virgin
               ,
               which
               by
               manie
               is
               inserted
               into
               her
               Crowne
               .
               Hayle
               most
               holy
               Mary
               ,
               the
               mother
               of
               God
               ,
               the
               Queene
               of
               heaven
               ,
               the
               gate
               of
               Paradise
               ,
               the
               Ladie
               of
               the
               world
               .
               Thou
               art
               a
               singular
               and
               pure
               virgin
               :
               thou
               didst
               conceive
               Christ
               without
               sinne
               :
               thou
               didst
               beare
               the
               creator
               and
               saviour
               of
               the
               world
               ,
               in
               whom
               I
               doe
               not
               doubt
               .
               Deliver
               me
               from
               all
               evill
               ,
               and
               pray
               for
               my
               sinnes
               .
               Amen
               .
            
          
           
             In
             the
             Crowne
             composed
             by
             Bonaventure
             ,
             this
             is
             one
             of
             the
             orizons
             that
             is
             prescribed
             to
             be
             sayd
             .
             t
             
               O.
               Empresse
               and
               our
               most
               kinde
               Ladie
               ,
               by
               the
               authoritie
               of
               a
               mother
               command
               thy
               most
               beloved
               Sonne
               our
               Lord
               Iesus
               Christ
               ,
               that
               he
               would
               vouchsafe
               to
               lift
               up
               our
               mindes
               from
               the
               love
               of
               earthly
               things
               unto
               heavenly
               desires
               .
            
             which
             is
             sutable
             unto
             that
             versicle
             which
             wee
             reade
             in
             the
             35.
             
             Psalme
             ,
             of
             his
             Ladies
             Psalter
             .
             u
             
               Incline
               the
               countenance
               of
               God
               upon
               us
               :
               compell
               him
               to
               have
               mercie
               upon
               sinners
               .
            
             the
             harshenesse
             whereof
             our
             Romanists
             have
             a
             little
             qualified
             in
             some
             of
             their
             editions
             ,
             reading
             thus
             ,
             x
             
               Incline
               the
               countenance
               of
               thy
               Sonne
               upon
               us
               :
               compell
               him
               by
               thy
               praiers
               to
               have
               mercie
               upon
               us
               sinners
               .
            
             The
             psalmes
             of
             this
             Psalter
             doe
             all
             of
             them
             begin
             as
             Davids
             doe
             :
             but
             with
             this
             maine
             difference
             ,
             that
             where
             the
             Prophet
             in
             the
             one
             aymeth
             at
             the
             advancement
             of
             the
             honour
             of
             our
             Lord
             ,
             the
             Fryar
             in
             the
             other
             applieth
             all
             to
             the
             magnifying
             of
             the
             power
             and
             goodnesse
             of
             our
             Lady
             .
             So
             in
             the
             first
             Psalme
             :
             y
             
               Blessed
               is
               the
               man
            
             (
             quoth
             
               Bonaventure
               )
               
               that
               loveth
               thy
               name
               ,
               O
               Virgin
               Marie
               :
               thy
               grace
               shall
               comfort
               his
               soule
               .
            
             &
             in
             the
             others
             following
             .
             z
             
               Lady
               ,
               how
               are
               they
               multiplied
               that
               trouble
               me
               ?
               with
               thy
               tempest
               shalt
               thou
               persecute
               and
               scatter
               them
               .
            
             a
             
               Ladie
               ,
               suffer
               me
               not
               to
               be
               rebuked
               in
               the
               furie
               of
               God
               ;
               nor
               to
               bee
               judged
               in
               his
               wrath
               .
            
             b
             
               My
               Ladie
               ,
               in
               thee
               have
               I
               put
               my
               trust
               :
               deliver
               me
               from
               mine
               enemies
               ,
               O
               Ladie
               .
            
             c
             
               In
               our
               Ladie
               put
               I
               my
               trust
               ;
               for
               the
               sweetenesse
               of
               the
               mercie
               of
               her
               name
               .
            
             d
             
               How
               long
               wilt
               thou
               forget
               me
               ,
               O
               Ladie
               ,
               and
               not
               deliver
               me
               in
               the
               day
               of
               tribulation
               ?
            
             e
             
               Preserve
               me
               ,
               O
               Ladie
               ,
               for
               in
               thee
               have
               I
               put
               my
               trust
               :
               and
               imparte
               unto
               me
               the
               droppes
               of
               thy
               grace
               .
            
             f
             
               I
               will
               love
               thee
               ,
               O
               Ladie
               of
               heaven
               and
               earth
               :
               and
               I
               will
               call
               upon
               thy
               name
               among
               the
               nations
               .
            
             g
             
               The
               heavens
               declare
               thy
               glorie
               :
               and
               the
               fragrance
               of
               thine
               oyntments
               is
               spread
               among
               the
               nations
               .
            
             h
             
               Heare
               us
               ,
               Ladie
               ,
               in
               the
               day
               of
               trouble
               :
               and
               turne
               thy
               mercifull
               face
               unto
               our
               prayers
               .
            
             i
             
               Vnto
               thee
               ,
               O
               Lady
               ,
               have
               I
               lifted
               up
               my
               soule
               :
               in
               the
               judgement
               of
               God
               ,
               by
               thy
               prayers
               ,
               I
               shall
               not
               be
               ashamed
               .
            
             k
             
               Iudge
               me
               ,
               Lady
               ,
               for
               I
               have
               departed
               from
               mine
               innocencie
               :
               but
               because
               I
               will
               trust
               in
               thee
               ,
               I
               shall
               not
               be
               weakned
               .
            
             l
             
               In
               thee
               ,
               O
               Ladie
               ,
               have
               I
               put
               my
               trust
               ,
               let
               me
               never
               be
               confounded
               :
               in
               thy
               favour
               receive
               me
            
             m
             
               Blessed
               are
               they
               whose
               hearts
               doe
               love
               thee
               ,
               ô
               virgin
               Marie
               :
               their
               sinnes
               by
               thee
               shall
               mercifully
               be
               washed
               away
               .
            
             n
             
               Lady
               ,
               judge
               those
               that
               hurt
               me
               :
               and
               rise
               
               up
               against
               them
               ,
               and
               plead
               my
               cause
               .
            
             o
             
               Waiting
               have
               I
               waited
               for
               thy
               grace
               :
               and
               thou
               hast
               done
               unto
               me
               according
               to
               the
               multitude
               of
               the
               mercie
               of
               thy
               name
               .
            
             p
             
               Lady
               ,
               thou
               art
               our
               refuge
               in
               all
               our
               necessities
               ;
               and
               the
               powerfull
               strength
               treading
               downe
               the
               enemie
               .
            
             q
             
               Have
               mercie
               upon
               me
               ,
               O
               Ladie
               ,
               who
               art
               called
               the
               mother
               of
               mercie
               ;
               and
               according
               to
               the
               bowels
               of
               thy
               mercies
               ,
               cleanse
               me
               from
               all
               mine
               iniquities
               .
            
             r
             
               Save
               me
               ,
               Ladie
               ,
               by
               thy
               name
               ;
               and
               deliver
               me
               from
               mine
               unrighteousnesse
               .
            
             s
             
               Have
               mercie
               upon
               me
               ,
               O
               Ladie
               ,
               have
               mercie
               upon
               me
               :
               because
               my
               heart
               is
               prepared
               to
               search
               out
               thy
               will
               ;
               and
               in
               the
               shadow
               of
               thy
               wings
               will
               I
               rest
               .
            
             t
             
               Let
               Marie
               arise
               ,
               and
               let
               her
               enemies
               be
               scattered
               :
               let
               them
               all
               be
               troaden
               downe
               under
               her
               feete
               .
            
             u
             
               In
               thee
               ,
               O
               Lady
               ,
               have
               I
               put
               my
               trust
               ,
               let
               me
               never
               be
               put
               to
               confusion
               :
               deliver
               me
               in
               thy
               mercie
               ,
               and
               cause
               mee
               to
               escape
               .
            
             x
             
               Give
               the
               King
               thy
               judgement
               ,
               O
               God
               ,
               and
               thy
               mercie
               to
               the
               Queene
               his
               mother
               .
            
             y
             
               Lady
               ,
               the
               gentiles
               are
               come
               into
               the
               inheritance
               of
               God
               :
               whom
               thou
               by
               thy
               merits
               hast
               confederated
               unto
               Christ.
            
             z
             
               Thy
               mercies
               ,
               O
               Lady
               ,
               will
               I
               sing
               for
               ever
               .
            
             a
             
               God
               is
               the
               Lord
               of
               revenges
               :
               but
               thou
               the
               mother
               of
               mercie
               dost
               bowe
               him
               to
               take
               pitie
               .
            
             b
             
               O
               come
               ,
               let
               us
               sing
               unto
               our
               Ladie
               :
               let
               us
               make
               a
               joyfull
               noise
               to
               Mary
               our
               Queene
               that
               brings
               salvation
               .
            
             c
             
               O
               sing
               unto
               our
               Lady
               a
               new
               song
               :
               for
               shee
               hath
               done
               marveilous
               things
               .
            
             d
             
               O
               give
               thankes
               unto
               the
               Lord
               ,
               for
               he
               is
               good
               :
               
               give
               thankes
               unto
               his
               mother
               ,
               for
               her
               mercie
               endureth
               for
               ever
               .
            
             e
             
               Lady
               ,
               despise
               not
               my
               prayse
               :
               and
               vouchsafe
               to
               accept
               this
               Psalter
               vvhich
               is
               dedicated
               unto
               thee
               .
            
             f
             
               The
               Lord
               sayd
               unto
               our
               Lady
               :
               sit
               thou
               ,
               my
               mother
               ,
               at
               my
               right
               hand
               .
            
             g
             
               They
               that
               trust
               in
               thee
               ,
               O
               mother
               of
               God
               ,
               shall
               not
               feare
               from
               the
               face
               of
               the
               enemie
               .
            
             h
             
               Except
               our
               Lady
               build
               the
               house
               of
               our
               heart
               :
               the
               building
               thereof
               will
               not
               continue
               .
            
             i
             
               Blessed
               are
               all
               they
               who
               feare
               our
               Ladie
               :
               and
               blessed
               are
               all
               they
               who
               know
               to
               doe
               thy
               will
               ,
               and
               thy
               good
               pleasure
               .
            
             k
             
               Out
               of
               the
               deepe
               have
               I
               cried
               unto
               thee
               ,
               O
               Ladie
               :
               Ladie
               ,
               heare
               my
               voice
               .
            
             l
             
               Ladie
               ,
               remember
               David
               ,
               and
               all
               that
               call
               upon
               thy
               name
               .
            
             m
             
               O
               give
               thankes
               unto
               the
               Lord
               ,
               because
               he
               is
               good
               :
               because
               by
               his
               most
               sweete
               mother
               the
               virgin
               Mary
               is
               his
               mercie
               given
               .
            
             n
             
               Blessed
               be
               thou
               ,
               O
               Ladie
               ,
               which
               teachest
               thy
               servants
               to
               warre
               ;
               and
               strengthenest
               them
               against
               the
               enemie
               .
            
             and
             so
             the
             last
             Psalme
             is
             begun
             with
             ,
             o
             
               Prayse
               our
               Ladie
               in
               her
               Saints
               ;
               prayse
               her
               in
               her
               vertues
               and
               miracles
               :
            
             and
             ended
             accordingly
             ,
             with
             ,
             
               Omnis
               spiritus
               laudet
               Dominam
               nostram
               .
               Let
               everie
               spirit
            
             (
             or
             ,
             
               everie
               thing
               that
               hath
               breath
               )
               prayse
               our
               Ladie
               .
            
          
           
             To
             this
             we
             may
             adioyne
             the
             p
             
               Psalter
               of
               the
               salutations
               of
               the
               Virgin
               ,
            
             framed
             by
             
               Iohn
               Peckham
            
             archbishop
             of
             Canterburie
             ,
             which
             is
             not
             yet
             printed
             .
             His
             preface
             he
             beginneth
             thus
             :
             
               
                 Mente
                 concipio
                 laudes
                 perscribere
              
               
                 Sanctae
                 Virginis
                 ;
                 quae
                 nos
                 à
                 carcere
              
               
               
                 Solvit
                 per
                 filium
                 ,
                 genus
                 in
                 genere
              
               
                 Miri
                 vivificans
                 effectus
                 opere
                 .
              
            
             and
             endeth
             with
             a
             prayer
             to
             the
             blessed
             Virgin
             ,
             that
             shee
             would
             
               release
               the
               sinnes
               of
               all
               those
               for
               whom
               hee
               prayed
               ,
               and
               cause
               both
               his
               owne
               name
               and
               theirs
               to
               be
               written
               in
               the
               booke
               of
               life
               .
            
             
               
                 Nec
                 non
                 &
                 omnibus
                 relaxes
                 crimina
                 ,
              
               
                 Pro
                 quibus
                 supplicans
                 fundo
                 precamina
                 :
              
               
                 Nostrumque
                 pariter
                 &
                 horum
                 nomina
              
               
                 Conscribi
                 facias
                 in
                 vitae
                 paginâ
                 .
              
            
             Then
             followeth
             his
             first
             Psalme
             ;
             wherein
             he
             prayeth
             ,
             that
             she
             would
             
               make
               us
               to
               meditate
               often
               Gods
               Law
               ,
            
             and
             afterwards
             
               to
               be
               made
               blessed
               in
               the
               glorie
               of
               Gods
               kingdome
               .
            
             
               
                 Ave
                 Virgo
                 virginum
                 parens
                 absque
                 pari
                 ,
              
               
                 Sine
                 viri
                 semine
                 digna
                 foecundari
                 :
              
               
                 Fac
                 nos
                 legem
                 Domini
                 crebró
                 meditari
                 :
              
               
                 Et
                 in
                 regni
                 gloriâ
                 beatificari
                 .
              
            
             His
             other
             149.
             
             Psalmes
             (
             which
             are
             fraught
             with
             the
             same
             kinde
             of
             stuffe
             )
             I
             passe
             over
             .
             But
             
               Bernardinus
               de
               Senis
            
             his
             boldnesse
             may
             not
             be
             forgotten
             :
             who
             thinketh
             that
             q
             God
             will
             give
             him
             leave
             to
             maintaine
             ,
             that
             
               the
               Virgin
               Marie
               did
               more
               unto
               him
               ,
               or
               at
               least
               as
               much
               ,
               as
               he
               himselfe
               did
               unto
               all
               mankinde
            
             ;
             and
             
               that
               wee
               may
               say
               for
               our
               comfort
            
             (
             forsooth
             )
             
               that
               in
               respect
               of
               the
               blessed
               Virgin
               (
               whom
               God
               himselfe
               did
               make
               notwithstanding
               )
               God
               after
               a
               sort
               is
               more
               bound
               unto
               us
               ,
               than
               wee
               are
               unto
               him
               .
            
             With
             which
             absurd
             and
             wretched
             speculation
             
               Bernardinus
               de
               Busti
            
             after
             him
             was
             so
             well
             
             pleased
             :
             that
             hee
             dareth
             to
             revive
             againe
             this
             most
             odious
             comparison
             ,
             and
             propose
             it
             a
             fresh
             in
             this
             saucy
             maner
             .
             r
             
               But
               O
               most
               gratefull
               Virgin
               ,
               didst
               not
               thou
               something
               to
               God
               ?
               Didst
               not
               thou
               make
               him
               any
               recompence
               ?
               Truely
               (
               if
               it
               be
               Lawfull
               to
               speake
               it
               )
               thou
               in
               some
               respect
               didst
               greater
               things
               to
               God
               ,
               than
               God
               himselfe
               did
               to
               thee
               and
               to
               all
               mankinde
               .
               I
               will
               therefore
               speake
               that
               ,
               which
               thou
               out
               of
               thy
               humilitie
               hast
               past
               in
               silence
               .
               For
               thou
               onely
               didst
               sing
               :
               He
               that
               is
               mightie
               hath
               done
               to
               me
               great
               things
               .
               but
               I
               doe
               sing
               and
               say
               :
               that
               thou
               hast
               done
               greater
               things
               to
               him
               that
               is
               mightie
               .
            
             Neyther
             is
             that
             vision
             much
             better
             ,
             which
             the
             s
             same
             author
             reciteth
             as
             shewed
             to
             S.
             Francis
             ,
             or
             (
             as
             t
             others
             would
             have
             it
             )
             to
             his
             companion
             Fryar
             Lion
             ;
             touching
             the
             two
             ladders
             that
             reached
             from
             earth
             unto
             heaven
             .
             the
             one
             redd
             ,
             upon
             which
             Christ
             leaned
             :
             from
             whence
             many
             fell
             backward
             ,
             &
             could
             not
             ascend
             .
             the
             other
             white
             ,
             upon
             which
             the
             holy
             Virgin
             leaned
             :
             the
             helpe
             whereof
             such
             as
             used
             ,
             
               were
               by
               her
               received
               with
               a
               cheerefull
               countenance
               ,
               and
               so
               with
               facilitie
               ascended
               into
               heaven
               .
            
             Neyther
             yet
             that
             sentence
             ,
             which
             came
             first
             from
             Anselme
             ,
             and
             was
             after
             him
             used
             by
             
               Ludolphus
               Saxo
            
             the
             Carthusian
             ,
             and
             
               Chrysostomus
               à
               Visitatione
            
             the
             Cistercian
             Monke
             :
             that
             u
             
               more
               present
               reliefe
               is
               sometimes
               found
               by
               commemorating
               the
               name
               of
               Mary
               ,
               then
               by
               calling
               upon
               the
               name
               of
               our
               Lord
               Iesus
               her
               onely
               Sonne
               .
            
             which
             one
             of
             x
             our
             Iesuites
             is
             so
             farre
             from
             being
             ashamed
             to
             defend
             ,
             that
             he
             dareth
             to
             extend
             it
             further
             to
             the
             mediation
             of
             other
             Saints
             also
             :
             telling
             us
             very
             peremptorily
             ,
             that
             
               as
               our
               
               Lord
               Iesus
               worketh
               greater
               miracles
               by
               his
               Saints
               then
               by
               himself
            
             ·
             (
             Iohn
             .
             14.12
             )
             
               so
               often
               he
               sheweth
               the
               force
               of
               their
               intercession
               more
               then
               of
               his
               owne
               .
            
          
           
             All
             which
             I
             doe
             lay
             downe
             thus
             largely
             ,
             not
             because
             I
             take
             any
             delight
             in
             rehearsing
             those
             things
             ,
             which
             deserve
             rather
             to
             be
             buried
             in
             everlasting
             oblivion
             :
             but
             first
             ,
             that
             the
             world
             may
             take
             notice
             ,
             what
             kinde
             of
             monster
             is
             nourished
             in
             the
             Papacie
             under
             that
             strange
             name
             of
             Hyperdulia
             :
             the
             bare
             discoverie
             whereof
             ,
             I
             am
             perswaded
             ,
             will
             prevaile
             as
             much
             with
             a
             minde
             that
             is
             touched
             with
             anie
             zeale
             of
             Gods
             honour
             ,
             as
             all
             other
             arguments
             and
             authorities
             whatsoever
             .
             secondly
             ,
             that
             such
             unstable
             soules
             as
             looke
             backe
             unto
             Sodome
             ,
             and
             have
             a
             lust
             to
             returne
             unto
             Egypt
             againe
             ,
             may
             be
             advised
             to
             looke
             a
             little
             into
             this
             sinke
             ,
             and
             consider
             with
             themselves
             whether
             the
             steame
             that
             ariseth
             from
             thence
             be
             not
             so
             noysome
             ,
             that
             it
             is
             not
             to
             be
             indured
             by
             one
             that
             hath
             any
             sense
             left
             in
             him
             of
             pierie
             .
             and
             thirdly
             ,
             that
             such
             as
             be
             established
             in
             the
             present
             truth
             ,
             may
             be
             thankefull
             to
             God
             for
             this
             great
             mercie
             vouchsafed
             unto
             them
             ,
             and
             mak●
             this
             still
             one
             part
             of
             their
             prayers
             .
             From
             all
             Romish
             Dulîa
             and
             Hyperdulîa
             ,
             good
             Lord
             deliver
             us
             .
          
        
         
           
             OF
             IMAGES
             .
          
           
             WIth
             
               prayer
               to
               Saints
            
             our
             Challenger
             joyneth
             
               the
               use
               of
               holy
               Images
            
             :
             which
             what
             it
             hath
             beene
             and
             still
             is
             in
             the
             Church
             of
             Rome
             ,
             seeing
             hee
             hath
             not
             beene
             pleased
             to
             declare
             unto
             us
             in
             particular
             ,
             I
             hope
             he
             will
             give
             us
             leave
             to
             learne
             from
             others
             .
             a
             
               It
               
               is
               the
               doctrine
               then
               of
               the
               Romane
               Church
               ,
               that
               the
               Images
               of
               Christ
               and
               the
               Saints
               should
               with
               pious
               Religion
               be
               worshipped
               by
               Christians
               :
            
             saith
             
               Zacharias
               Boverius
            
             the
             Spanish
             fryar
             ,
             in
             his
             late
             Consultation
             directed
             to
             our
             most
             noble
             Prince
             Charles
             ,
             b
             
               the
               Hope
               of
               the
               Church
               of
               England
               ,
            
             and
             c
             
               the
               future
               felicitie
               of
               the
               World
            
             ;
             as
             even
             this
             Balaam
             himself
             doth
             style
             him
             .
             The
             representations
             of
             God
             ,
             and
             of
             Christ
             ,
             and
             of
             Angels
             ,
             and
             of
             Saints
             ,
             d
             
               are
               not
               onely
               painted
               that
               they
               may
               be
               shewed
               ,
               as
               the
               Cherubims
               were
               of
               old
               in
               the
               Temple
               ,
               but
               that
               they
               may
               be
               adored
               ;
               as
               the
               frequent
               use
               of
               the
               Church
               doth
               testifie
               :
            
             saith
             Cardinall
             Cajetan
             .
             So
             
               Thomas
               Arundell
            
             archbishop
             of
             Canterbury
             ,
             in
             his
             Provinciall
             Councell
             helde
             at
             Oxford
             in
             the
             yeare
             1408.
             established
             this
             Constitution
             following
             .
             *
             
               From
               henceforth
               let
               it
               be
               taught
               commonly
               and
               preached
               by
               all
               ,
               that
               the
               Crosse
               and
               the
               Image
               of
               the
               Crucifixe
               and
               the
               rest
               of
               the
               Images
               of
               the
               Saints
               ,
               in
               memorie
               and
               honour
               of
               them
               whom
               they
               figure
               ,
               as
               also
               their
               places
               and
               Relickes
               ,
               ought
               to
               be
               worshipped
               with
               processions
               ,
               bendings
               of
               the
               knee
               ,
               bowings
               of
               the
               bodie
               ,
               incensings
               ,
               kissings
               ,
               offerings
               ,
               lighting
               of
               candles
               ,
               and
               pilgrimages
               ;
               together
               with
               all
               other
               maners
               and
               formes
               whatsoever
               ,
               as
               hath
               beene
               accustomed
               to
               be
               done
               in
               our
               or
               our
               predecessors
               times
               .
            
             And
             in
             the
             
               Romane
               Catechisme
            
             set
             out
             by
             the
             appointment
             of
             the
             Councell
             of
             Trent
             ,
             e
             the
             Parish
             priest
             is
             required
             to
             declare
             unto
             his
             parishioners
             ,
             
               not
               onely
               that
               it
               is
               lawfull
               to
               have
               images
               in
               the
               Church
               ,
               and
               to
               give
               honour
               and
               worship
               unto
               them
               ,
               (
               for
               asmuch
               as
               the
               honour
               which
               is
               done
               unto
               them
               ,
               is
               referred
               unto
               the
               things
               which
               they
               represent
               )
               but
               also
               that
               
               this
               hath
               still
               beene
               done
               to
               the
               great
               good
               of
               the
               faithfull
               .
            
             and
             that
             f
             
               the
               Images
               of
               the
               Saints
               are
               put
               in
               Churches
               ,
               aswell
               that
               they
               may
               be
               worshipped
               ,
               as
               that
               we
               being
               admonished
               by
               their
               example
               ,
               might
               conforme
               our selves
               unto
               their
               life
               and
               maners
               .
            
          
           
             Now
             for
             the
             maner
             of
             this
             worship
             ,
             we
             are
             told
             by
             one
             of
             their
             Bishops
             ;
             that
             g
             
               it
               must
               not
               onely
               be
               confessed
               ,
               that
               the
               faithfull
               in
               the
               Church
               doe
               adore
               before
               the
               Images
               (
               as
               some
               peradventure
               would
               cautelously
               speake
               )
               but
               also
               adore
               the
               Image
               it selfe
               ,
               without
               what
               scruple
               you
               will
               :
               yea
               they
               doe
               reverence
               it
               with
               the
               same
               worship
               ,
               wherewith
               they
               doe
               the
               thing
               that
               is
               represented
               thereby
               .
               Wherefore
            
             (
             saith
             he
             )
             
               if
               that
               ought
               to
               be
               adored
               with
               Latrîa
            
             (
             or
             ,
             
               divine
               worship
               )
               this
               also
               is
               to
               bee
               adored
               with
               Latrîa
               ;
               if
               with
               Dulîa
               or
               Hyperdulîa
               ,
               this
               likewise
               is
               to
               be
               adored
               with
               the
               same
               kinde
               of
               worship
               .
            
             And
             so
             we
             see
             that
             
               Thomas
               Aquinas
            
             doth
             directly
             conclude
             ;
             that
             h
             
               the
               same
               reverence
               is
               to
               be
               given
               unto
               the
               Image
               of
               Christ
               and
               to
               Christ
               himselfe
               :
               and
               by
               consequence
               ,
               seeing
               Christ
               is
               adored
               with
               the
               adoration
               of
               Latría
            
             (
             or
             ,
             
               divine
               worship
               )
               that
               his
               image
               it
               to
               be
               adored
               with
               the
               adoration
               of
               Latrîa
               .
            
             Vpon
             which
             place
             of
             Thomas
             ,
             Fryar
             
               Pedro
               de
               Cabrera
            
             ,
             a
             great
             Master
             of
             Divinitie
             in
             Spaine
             ,
             doth
             lay
             downe
             these
             conclusions
             .
             I.
             i
             
               It
               is
               simply
               and
               absolutely
               to
               be
               said
               ,
               that
               holy
               Images
               are
               to
               be
               worshipped
               ,
               in
               
               Churches
               &
               ●ut
               of
               Churches
               :
               and
               the
               contrary
               is
               an
               hereticall
               doctrine
               .
            
             for
             explication
             wherof
             he
             declareth
             ,
             that
             by
             this
             worshipping
             he
             meaneth
             ;
             
               that
               signes
               of
               service
               and
               submission
               are
               to
               be
               exhibited
               unto
               Images
               ,
               by
               embracing
               ,
               lightes
               ,
               oblation
               of
               incense
               ,
               uncovering
               of
               the
               head
               ,
            
             &c.
             and
             that
             
               this
               conclusion
               is
               a
               doctrine
               of
               faith
               collected
               out
               of
               the
               holy
               Scripture
               ;
               by
               which
               it
               appeareth
               ,
               that
               things
               created
               yea
               although
               they
               be
               senselesse
               ,
               so
               that
               they
               be
               consecrated
               unto
               God
               ,
               are
               to
               be
               adored
               .
            
             II.
             k
             
               Images
               are
               truely
               and
               properly
               to
               be
               adored
               ;
               and
               out
               of
               an
               intention
               to
               adore
               themselves
               ,
               and
               not
               onely
               the
               samplers
               that
               are
               represented
               in
               them
               .
            
             This
             conclusion
             (
             which
             he
             maketh
             to
             be
             the
             common
             resolution
             of
             the
             Divines
             of
             that
             side
             )
             he
             opposeth
             against
             Durand
             &
             his
             followers
             :
             who
             helde
             that
             Images
             are
             adored
             onely
             improperly
             ,
             because
             they
             put
             men
             in
             minde
             of
             the
             persons
             represented
             by
             them
             ;
             who
             are
             then
             adored
             before
             the
             images
             ,
             as
             if
             they
             had
             beene
             there
             really
             present
             .
             But
             this
             opinion
             he
             saith
             is
             censured
             by
             the
             latter
             Divines
             to
             be
             
               dangerous
               ,
               rash
               ,
               and
               savouring
               of
               heresie
               :
            
             yea
             and
             by
             Fr.
             Victoria
             to
             be
             plainely
             hereticall
             .
             For
             l
             
               if
               Images
               be
               adored
               only
               improperly
               ,
               they
               are
               not
               to
               be
               adored
               simply
               &
               absolutely
               :
               which
               is
               a
               manifest
               heresie
            
             ;
             saith
             Cabrera
             .
             And
             m
             
               if
               Images
               were
               onely
               to
               be
               worshipped
               by
               way
               of
               rememoration
               and
               recordation
               ,
               because
               they
               make
               us
               remember
               the
               samplers
               ,
               which
               we
               doe
               so
               worship
               ,
               as
               if
               they
               had
               beene
               then
               present
               :
               it
               would
               follow
               that
               all
               creatures
               should
               be
               adored
               with
               the
               same
               adoration
               ,
               wherewith
               we
               worship
               
               God
               ;
               seeing
               all
               of
               them
               doe
               lead
               us
               unto
               the
               knowledge
               and
               remembrance
               of
               God
               ,
               and
               God
               is
               present
               in
               all
               things
               .
            
             III.
             n
             
               The
               doctrine
               delivered
               by
               Thomas
               ,
               that
               the
               Image
               and
               the
               sampler
               represented
               by
               it
               is
               to
               be
               worshipped
               with
               the
               same
               act
               of
               adoration
               ;
               is
               most
               true
               ,
               most
               pious
               ,
               and
               very
               consonant
               to
               the
               decrees
               of
               Faith.
            
             This
             he
             o
             saith
             is
             the
             doctrine
             not
             onely
             of
             Thomas
             ,
             and
             of
             
               all
               his
               disciples
            
             ,
             but
             also
             of
             
               all
               the
               old
               Schoole-men
               almost
            
             .
             and
             particularly
             he
             quoteth
             for
             it
             ,
             
               Cajetan
               ,
               Capreolus
               ,
               Paludanus
               ,
               Ferrariensis
               ,
               Antonius
               ,
               Soto
               ,
               Alexander
               of
               Hales
               ,
               Albertus
               Magnus
               ,
               Bonaventura
               ,
               Richardus
               de
               Mediavilla
               ,
               Dionysius
               Carthusianus
               ,
               Major
               ,
               Masilius
               ,
               Thomas
               Waldensis
               ,
               Turrecremata
               ,
               Angestus
               ,
               Clichtoveus
               ,
               Turrian
            
             and
             Vazquez
             .
             In
             a
             word
             ;
             p
             
               it
               is
               the
               constant
               judgement
               of
               Divines
               ,
            
             (
             saith
             Azorius
             the
             Iesuite
             )
             
               that
               the
               Image
               is
               to
               be
               honoured
               and
               worshipped
               with
               the
               same
               honour
               and
               worship
               ,
               wherewith
               that
               is
               worshipped
               whereof
               it
               is
               an
               image
               .
            
          
           
             Against
             this
             use
             ,
             or
             rather
             horrible
             abuse
             of
             Images
             ,
             to
             what
             purpose
             should
             we
             heape
             up
             anie
             testimonyes
             of
             holy
             Scripture
             ;
             if
             the
             words
             of
             the
             second
             commandement
             ,
             uttered
             with
             Gods
             owne
             mouth
             with
             thundring
             and
             lightning
             upon
             mount
             Sinai
             ,
             may
             not
             be
             heard
             ?
             
               Thou
               shalt
               not
               make
               to
               thy selfe
               any
               graven
               Image
               ,
               nor
               the
               likenesse
               of
               any
               thing
               that
               is
               in
               heaven
               above
               ,
               or
               in
               the
               earth
               beneath
               ,
               or
               in
               the
               water
               under
               the
               earth
               :
               Thou
               shalt
               not
               bowe
               downe
               to
               them
               ,
               nor
               worship
               them
               .
            
             Which
             thunderclap
             from
             heaven
             the
             guides
             of
             the
             Romish
             Church
             discerning
             to
             threaten
             sore
             that
             fearefull
             Idolatrie
             which
             daily
             they
             commit
             ;
             thought
             fit
             in
             wisedome
             ,
             first
             to
             conceale
             the
             knowledge
             of
             this
             from
             the
             people
             ,
             by
             excluding
             those
             words
             out
             of
             the
             Decalogue
             that
             went
             abroad
             for
             common
             use
             ,
             under
             
             pretence
             (
             forsooth
             )
             of
             including
             it
             in
             the
             first
             Commandement
             :
             and
             then
             afterwards
             to
             put
             this
             conceite
             into
             mens
             heads
             ,
             that
             this
             first
             commandement
             was
             so
             farre
             from
             condemning
             the
             veneration
             of
             Images
             ,
             that
             it
             commanded
             the
             same
             ,
             and
             condemned
             the
             contrarie
             neglect
             thereof
             .
             And
             therefore
             
               Laurence
               Vaux
            
             in
             his
             Catechisme
             ,
             unto
             this
             Question
             ;
             
               Who
               breaketh
               the
               first
               Commandement
               of
               God
               by
               unreverence
               of
               God
               ?
            
             frameth
             this
             Answere
             .
             q
             
               They
               that
               doe
               not
               give
               due
               reverence
               to
               God
               ,
               and
               his
               Saints
               ,
               or
               to
               their
               Relickes
               and
            
             IMAGES
             .
             and
             
               Iacobus
               de
               Graffijs
            
             in
             his
             explication
             of
             the
             same
             Commandement
             specifieth
             the
             
               due
               reverence
            
             here
             required
             ,
             more
             particularly
             .
             namely
             ,
             r
             
               that
               we
               should
               reverence
               everie
               Image
               with
               the
               same
               worship
               that
               we
               doe
               him
               whose
               image
               it
               is
               .
               that
               is
               to
               say
               ,
               that
               wee
               impart
               Latrîa
            
             (
             or
             ,
             
               divine
               worship
               )
               to
               the
               Image
               of
               God
               ;
               or
               of
               Christ
               ,
               or
               to
               the
               signe
               of
               the
               Crosse
               also
               ,
               in
               asmuch
               as
               it
               bringeth
               the
               Passion
               of
               our
               Lord
               unto
               our
               minde
               :
               and
               that
               we
               use
               the
               adoration
               of
               Hyperdulîa
               at
               the
               Image
               of
               the
               holy
               Virgin
               ,
               but
               of
               Dulìa
               at
               the
               Images
               of
               other
               Saints
               .
            
             And
             can
             there
             be
             found
             (
             thinke
             you
             )
             among
             men
             ,
             a
             more
             desperate
             impudencie
             then
             this
             ?
             that
             not
             onely
             the
             practise
             of
             this
             wretched
             Idolatrie
             should
             be
             maintayned
             against
             the
             expresse
             commandement
             of
             almightie
             God
             ;
             but
             also
             that
             hee
             himselfe
             should
             be
             made
             the
             author
             and
             commander
             of
             it
             ,
             even
             in
             that
             verie
             place
             where
             he
             doth
             so
             severely
             forbid
             it
             ,
             and
             s
             
               reveale
               his
               wrath
               from
               heaven
               against
               the
               ungodlinesse
               and
               unrighteousnesse
               of
               men
               ,
               which
               withhold
               the
               truth
               in
               unrighteousnesse
               .
            
             The
             miserable
             shiftes
             and
             silly
             evasions
             ,
             whereby
             they
             labour
             to
             obscure
             the
             light
             of
             this
             truth
             ,
             have
             beene
             detected
             by
             others
             to
             the
             full
             ,
             and
             touched
             also
             in
             some
             part
             by
             my selfe
             in
             an
             t
             other
             
             place
             :
             where
             I
             have
             shewed
             out
             of
             Deuteronom
             .
             4.15
             ,
             16.
             and
             Rom.
             1.23
             .
             that
             the
             adoring
             of
             the
             verie
             true
             God
             himselfe
             in
             or
             by
             an
             Image
             ,
             commeth
             within
             the
             compasse
             of
             that
             Idolatrie
             which
             the
             word
             of
             God
             condemneth
             .
             And
             to
             this
             truth
             doe
             the
             Fathers
             of
             the
             ancient
             Church
             give
             plentifull
             testimonie
             :
             in
             what
             
               great
               account
            
             soever
             our
             Challenger
             would
             have
             us
             thinke
             that
             the
             
               use
               of
               Images
            
             was
             with
             them
             .
          
           
             Indeed
             in
             so
             
               great
               account
            
             was
             the
             use
             of
             Images
             among
             them
             ;
             that
             in
             the
             ancientest
             and
             best
             times
             ,
             Christians
             would
             by
             no
             meanes
             permit
             them
             to
             be
             brought
             into
             their
             Churches
             ;
             nay
             some
             of
             them
             would
             not
             so
             much
             as
             admit
             the
             art
             it selfe
             of
             making
             them
             :
             so
             jealous
             were
             they
             of
             the
             danger
             ,
             and
             carefull
             of
             the
             prevention
             of
             the
             deceite
             ,
             whereby
             the
             simple
             might
             anie
             way
             be
             drawne
             on
             to
             the
             adoring
             of
             them
             .
             u
             
               We
               are
               plainely
               forbidden
            
             ,
             saith
             
               Clemens
               Alexandrinus
               ,
               to
               exercise
               that
               deceitfull
               art
               .
               For
               the
               Prophet
               saith
               ;
               Thou
               shalt
               not
               make
               the
               likenesse
               of
               anie
               thing
               ,
               eyther
               in
               the
               heaven
               or
               in
               the
               earth
               beneath
               .
            
             x
             
               Moses
               commandeth
               men
               ,
               to
               make
               no
               Image
               ,
               that
               should
               represent
               God
               by
               art
               .
            
             y
             
               For
               in
               truth
               an
               Image
               is
               a
               dead
               matter
               ,
               formed
               by
               the
               hand
               of
               an
               artificer
               .
               But
               we
               have
               no
               sensible
               Image
               made
               of
               any
               sensible
               matter
               ,
               but
               such
               an
               Image
               as
               is
               to
               be
               conceived
               with
               the
               understanding
               .
            
             So
             his
             scholler
             Origen
             ,
             writing
             against
             Celsus
             the
             philosopher
             :
             z
             
               Who
               having
               his
               right
               wits
            
             (
             saith
             he
             )
             
               will
               not
               laugh
               at
               him
               ,
               who
               after
               such
               great
               philosophicall
               discourses
               of
               God
               or
               Gods
               ,
               doth
               looke
               on
               Images
               ;
               and
               eyther
               presenteth
               his
               prayer
               to
               them
               ,
               or
               by
               the
               sight
               thereof
               offereth
               it
               to
               him
               who
               is
               conceived
               
               thereby
               ,
               unto
               whom
               he
               imagineth
               that
               he
               ought
               to
               ascend
               from
               that
               which
               is
               seene
               and
               is
               but
               a
               signe
               or
               symbol
               of
               him
               ?
            
             And
             whereas
             Celsus
             had
             brought
             in
             that
             speech
             of
             Heraclîtus
             ;
             a
             
               They
               pray
               unto
               these
               Images
               ,
               as
               if
               a
               man
               should
               enter
               into
               conference
               with
               his
               house
               :
            
             and
             demanded
             ;
             b
             
               Whether
               any
               man
               unlesse
               he
               were
               a
               verie
               childe
               ,
               did
               thinke
               these
               things
               to
               be
               Gods
               ,
               and
               not
               monuments
               and
               images
               of
               the
               Gods
               ?
               Origen
            
             replyeth
             ,
             that
             c
             
               it
               is
               not
               a
               thing
               possible
               ,
               that
               one
               should
               know
               God
               ,
               and
               pray
               to
               Images
               :
            
             and
             that
             Christians
             d
             
               did
               not
               esteeme
               these
               to
               be
               divine
               Images
               ,
               who
               used
               not
               to
               describe
               any
               figure
               of
               God
               who
               was
               invisible
               and
               without
               all
               bodily
               shape
            
             ;
             e
             nor
             could
             endure
             to
             worship
             God
             with
             anie
             such
             kinde
             of
             service
             as
             this
             was
             .
             In
             like
             maner
             ,
             when
             the
             Gentiles
             demanded
             of
             the
             ancient
             Christians
             ,
             f
             
               why
               they
               had
               no
               knowne
               Images
               ?
               Minutius
               Felix
            
             returneth
             them
             for
             answere
             againe
             .
             g
             
               What
               Image
               shall
               I
               make
               to
               God
               ;
               when
               man
               himselfe
               ,
               if
               thou
               rightly
               judge
               ,
               is
               Gods
               Image
               ?
            
             h
             These
             
               holy
               Images
            
             (
             saith
             
               Lactantius
               )
               which
               vaine
               men
               serve
               ,
               want
               all
               sense
               ;
               because
               they
               are
               earth
               .
               Now
               who
               is
               there
               that
               understandeth
               not
               ,
               that
               it
               is
               unfit
               for
               an
               upright
               creature
               to
               be
               bowed
               downe
               ,
               that
               he
               may
               worship
               the
               earth
               ?
               which
               for
               this
               cause
               is
               put
               under
               our
               feete
               ,
               that
               it
               may
               be
               troden
               upon
               ,
               not
               worshiped
               by
               us
               .
            
             i
             
               Wherefore
               
               there
               is
               no
               doubt
               ,
               that
               there
               is
               no
               religion
               ,
               wheresoever
               there
               is
               an
               Image
               .
               For
               seeing
               Religion
               consisteth
               of
               divine
               things
               ;
               and
               nothing
               divine
               is
               to
               be
               found
               but
               in
               heavenly
               things
               :
               Images
               therefore
               are
               voyde
               of
               religion
               ;
               because
               nothing
               that
               is
               heavenly
               can
               be
               in
               that
               thing
               ,
               which
               is
               made
               of
               earth
               .
            
          
           
             When
             k
             Adrian
             the
             Emperour
             
               had
               commanded
               that
               temples
               should
               be
               made
               in
               all
               cities
               without
               Images
            
             ;
             it
             was
             presently
             conceived
             ,
             that
             he
             did
             prepare
             those
             temples
             for
             Christ
             :
             as
             
               Aelius
               Lampridius
            
             noteth
             in
             the
             life
             of
             
               Alexander
               Severus
            
             .
             which
             is
             an
             evident
             argument
             ,
             that
             it
             was
             not
             the
             use
             of
             Christians
             in
             those
             dayes
             to
             have
             anie
             Images
             in
             their
             Churches
             .
             And
             for
             keeping
             of
             Pictures
             out
             of
             the
             Church
             ,
             the
             Canon
             of
             the
             Eliberine
             or
             Illiberitane
             Councell
             (
             helde
             in
             Spaine
             ,
             about
             the
             time
             of
             Constantine
             the
             great
             )
             is
             most
             plaine
             .
             l
             
               It
               is
               our
               minde
               ,
               that
               pictures
               ought
               not
               to
               be
               in
               the
               Church
               ;
               lest
               that
               which
               is
               worshipped
               or
               adored
               ,
               should
               be
               painted
               on
               walles
               .
            
             which
             hath
             so
             troubled
             the
             mindes
             of
             our
             latter
             Romanistes
             ;
             that
             
               Melchior
               Canus
            
             sticketh
             not
             to
             charge
             the
             Councell
             m
             
               not
               onely
               with
               imprudencie
               ,
               but
               also
               with
               impiety
               ,
            
             for
             making
             such
             a
             law
             as
             this
             ,
             n
             
               The
               Gentiles
            
             (
             saith
             S.
             
               Ambrose
               )
               worship
               woode
               ,
               because
               they
               thinke
               it
               to
               be
               the
               image
               of
               God
               :
               but
               the
               image
               of
               the
               invisible
               God
               is
               not
               in
               that
               which
               is
               seene
               ,
               but
               in
               that
               which
               is
               not
               seene
               .
            
             o
             
               God
               would
               not
               have
               himselfe
               worshipped
               in
               stones
               :
            
             saith
             the
             same
             Father
             
             in
             another
             place
             .
             and
             ,
             p
             
               The
               Church
               knoweth
               no
               vain
               ideaes
               and
               diverse
               figures
               of
               Images
               ;
               but
               knoweth
               the
               true
               substance
               of
               the
               Trinitie
               .
            
             So
             S.
             Hierome
             :
             q
             
               We
               worship
               one
               Image
               ,
               which
               is
               the
               image
               of
               the
               invisible
               and
               omnipotent
               God.
            
             and
             S.
             Augustine
             :
             r
             
               In
               the
               first
               commandement
               ,
               any
               similitude
               of
               God
               in
               the
               figments
               of
               men
               is
               forbidden
               to
               be
               worshipped
               .
               not
               because
               God
               hath
               not
               an
               image
               ;
               but
               because
               no
               image
               of
               him
               ought
               to
               be
               worshipped
               ,
               but
               that
               which
               is
               the
               same
               thing
               that
               he
               is
               ,
            
             (
             Coloss.
             1.15
             .
             Hebr.
             1.3
             .
             )
             
               nor
               yet
               that
               for
               him
               ,
               but
               with
               him
               .
            
             As
             for
             the
             representing
             of
             God
             in
             the
             similitude
             of
             a
             man
             :
             he
             resolveth
             ,
             that
             s
             
               it
               is
               utterly
               unlawfull
               to
               erect
               any
               such
               image
               to
               God
               in
               a
               Christian
               Church
               .
            
             and
             touching
             the
             danger
             of
             Images
             in
             generall
             ,
             and
             the
             practise
             of
             the
             Church
             in
             this
             matter
             ,
             thus
             he
             writteth
             .
             t
             The
             Gentiles
             
               worship
               that
               ,
               which
               they
               themselves
               have
               made
               of
               Gold
               and
               silver
               .
               But
               even
               vve
               also
               have
               diverse
               instruments
               and
               vessels
               of
               the
               same
               matter
               or
               metall
               ,
               for
               the
               use
               of
               celebrating
               the
               sacraments
               :
               which
               being
               consecrated
               by
               this
               very
               ministerie
               are
               called
               holy
               ,
               in
               honour
               of
               him
               who
               for
               our
               salvation
               is
               served
               thereby
               .
               And
               these
               instruments
               and
               vessels
               also
               ,
               what
               are
               they
               else
               but
               the
               worke
               of
               
               mens
               hands
               .
               Yet
               have
               these
               any
               mouth
               ,
               and
               will
               not
               speake
               ?
               have
               they
               eyes
               ,
               and
               will
               not
               see
               ?
               Doe
               we
               supplicate
               unto
               these
               ,
               because
               by
               these
               wee
               supplicate
               unto
               God
               ?
               That
               is
               the
               greatest
               cause
               of
               this
               madd
               impietie
               ,
               that
               the
               forme
               like
               unto
               one
               living
               which
               maketh
               it
               to
               be
               supplicated
               unto
               ,
               doth
               more
               prevaile
               in
               the
               affections
               of
               miserable
               men
               ;
               than
               that
               it
               is
               manifest
               it
               doth
               not
               live
               at
               all
               ,
               that
               it
               ought
               to
               be
               contemned
               by
               him
               who
               is
               indeed
               living
               .
               For
               Images
               prevayle
               more
               to
               bowe
               downe
               the
               unhappy
               soule
               ,
               in
               that
               they
               have
               a
               mouth
               ,
               they
               have
               eyes
               ,
               they
               have
               eares
               ,
               they
               have
               nosthrillés
               ,
               they
               have
               hands
               ,
               they
               have
               feete
               ;
               than
               to
               correct
               it
               ,
               that
               they
               will
               not
               speake
               ,
               they
               will
               not
               see
               ,
               they
               will
               not
               heare
               ,
               they
               will
               not
               smell
               ,
               they
               will
               not
               handle
               ,
               they
               will
               not
               walke
               .
            
             Thus
             farre
             S.
             Augustine
             .
          
           
             The
             speech
             of
             Amphilochius
             Bishop
             of
             Iconium
             to
             this
             purpose
             is
             memorable
             :
             u
             
               We
               have
               no
               care
               to
               figure
               by
               colours
               the
               bodily
               visages
               of
               the
               Saints
               in
               tables
               ,
               because
               we
               have
               no
               need
               of
               such
               things
               ;
               but
               by
               virtue
               to
               imitate
               their
               conversation
               .
            
             but
             the
             fact
             of
             Epiphanius
             ,
             rending
             the
             vayle
             that
             hung
             in
             the
             Church
             of
             Anablatha
             ,
             is
             much
             more
             memorable
             :
             which
             he
             himselfe
             in
             his
             epistle
             to
             Iohn
             Bishop
             of
             Ierusalem
             (
             translated
             by
             S.
             Hierome
             out
             of
             Greeke
             into
             Latin
             )
             doth
             thus
             recount
             .
             x
             
               I
               found
               there
               a
               vayle
               hanging
               at
               the
               doore
               of
               the
               Church
               dyed
               and
               painted
               ,
               and
               having
               the
               image
               as
               it
               were
               of
               Christ
               or
               some
               Saint
               :
               for
               I
               doe
               not
               well
               remember
               ,
               whose
               image
               it
               was
               .
               When
               therefore
               I
               saw
               this
               ;
               that
               contrarie
               to
               the
               authoritie
               of
               the
               Scriptures
               the
               image
               of
               a
               man
               was
               hanged
               up
               in
               the
               Church
               of
               Christ
               :
               I
               cut
               it
               ,
               and
               gave
               counsell
               to
               the
               keepers
               of
               the
               place
               ,
               that
               they
               should
               rather
               
               wrappe
               and
               burie
               some
               poore
               dead
               man
               in
               it
               .
            
             and
             afterwards
             he
             intreateth
             the
             Bishop
             of
             Ierusalem
             (
             under
             whose
             government
             this
             Church
             was
             )
             y
             
               to
               give
               charge
               hereafter
               ,
               that
               such
               vayles
               as
               these
               which
               are
               repugnant
               to
               our
               religion
               ,
               should
               not
               be
               hanged
               up
               in
               the
               Church
               of
               Christ.
            
             Which
             agreeth
             verie
             well
             with
             the
             sentence
             attributed
             to
             the
             same
             Father
             in
             the
             Councell
             of
             Constantinople
             :
             z
             
               Have
               this
               in
               minde
               beloved
               sonnes
               ,
               not
               to
               bring
               Images
               into
               the
               Church
               ,
               nor
               into
               the
               Coemiteries
               of
               the
               Saints
               ,
               no
               not
               into
               an
               ordinarie
               house
               :
               but
               alwayes
               carie
               about
               the
               remembrance
               of
               God
               in
               your
               hearts
               .
               For
               it
               is
               not
               lawfull
               for
               a
               Christian
               man
               to
               be
               caried
               in
               suspense
               by
               his
               eyes
               and
               the
               wandrings
               of
               his
               minde
               .
            
             and
             with
             his
             discourse
             against
             the
             heresie
             of
             the
             Collyridians
             ,
             which
             made
             an
             Idol
             of
             the
             Virgin
             Mary
             (
             as
             in
             the
             former
             question
             hath
             more
             largely
             beene
             declared
             .
             )
             to
             which
             he
             opposeth
             himselfe
             in
             this
             maner
             .
             a
             
               How
               is
               not
               this
               course
               Idolatrous
               ,
               and
               a
               Divelish
               practise
               ?
               For
               the
               Divell
               stealing
               alwayes
               into
               the
               minde
               of
               men
               under
               pretence
               of
               righteousnesse
               ,
               deifying
               the
               mortall
               nature
               in
               the
               eyes
               of
               men
               ,
               by
               varietie
               of
               artes
               framed
               Images
               like
               unto
               men
               .
               And
               they
               truely
               who
               are
               worshipped
               are
               dead
               ,
               but
               their
               Images
               that
               never
               yet
               were
               alive
               (
               for
               they
               cannot
               be
               sayd
               to
               be
               dead
               that
               never
               were
               alive
               )
               they
               bring
               in
               to
               be
               worshipped
               ,
               by
               a
               minde
               going
               awhoring
               from
               the
               one
               and
               onely
               God
               :
               as
               a
               common
               harlot
               ,
               stirred
               with
               a
               wicked
               desire
               of
               promiscuous
               mixture
               ,
               and
               rejecting
               the
               sobrietie
               of
               the
               lawfull
               marriage
               of
               one
               man.
               
            
          
           
             If
             it
             be
             inquired
             who
             they
             were
             that
             first
             brought
             
             in
             this
             use
             of
             Images
             into
             the
             Church
             :
             it
             may
             well
             be
             answered
             ,
             that
             they
             were
             partly
             lewd
             Heretickes
             ,
             partly
             simple
             Christians
             newly
             converted
             from
             Paganisme
             ,
             the
             customes
             whereof
             they
             had
             not
             as
             yet
             so
             fully
             unlearned
             .
             Of
             the
             former
             kinde
             the
             Gnostique
             heretickes
             were
             the
             principall
             :
             who
             b
             
               had
               Images
               ,
               some
               painted
               in
               colours
               ,
               others
               framed
               of
               gold
               and
               silver
               and
               other
               matter
               ;
               which
               they
               sayd
               were
               the
               representations
               of
               Christ
               ,
               made
               under
               Pontius
               Pilate
               ,
               when
               he
               was
               conversant
               here
               among
               men
               .
            
             Whence
             Carpocrates
             ,
             and
             Marcellina
             his
             disciple
             (
             who
             brought
             this
             Idolatrous
             heresie
             first
             to
             Rome
             in
             the
             dayes
             of
             Pope
             Anicetus
             )
             c
             
               having
               privily
               made
               Images
               of
               Iesus
               ,
               and
               Paul
               ,
               and
               Homer
               ,
               and
               Pythagoras
               ,
               did
               cense
               them
               ,
               and
               worship
               them
               :
               as
               Epiphanius
               and
               Augustine
            
             doe
             report
             .
             To
             the
             latter
             that
             observation
             of
             Eusebius
             may
             be
             referred
             concerning
             the
             Image
             of
             Christ
             ,
             thought
             to
             be
             erected
             by
             the
             woman
             that
             was
             cured
             of
             the
             bloudy
             issue
             .
             d
             
               It
               is
               no
               marvell
            
             (
             saith
             he
             )
             
               that
               those
               of
               the
               Heathen
               who
               of
               old
               were
               cured
               by
               our
               Saviour
               should
               doe
               such
               things
               :
               seeing
               we
               have
               seene
               the
               Images
               of
               his
               Apostles
               Paul
               and
               Peter
               ,
               yea
               and
               of
               Christ
               himselfe
               ,
               kept
               painted
               with
               colours
               ,
               in
               tables
               :
               for
               that
               of
               old
               they
               have
               beene
               wont
               by
               a
               Heathenish
               custome
               thus
               to
               honour
               them
               whom
               they
               counted
               to
               be
               their
               Benefactors
            
             or
             Saviours
             .
          
           
             But
             by
             whomsoever
             they
             were
             first
             brought
             in
             ,
             certaine
             it
             is
             that
             they
             proved
             a
             dangerous
             snare
             unto
             the
             
             simple
             people
             ,
             who
             quickely
             went
             a
             whooring
             after
             them
             :
             contrarie
             to
             the
             doctrine
             which
             the
             Fathers
             &
             Doctors
             of
             the
             Church
             did
             deliver
             unto
             them
             .
             And
             therefore
             S.
             Augustine
             writing
             
               of
               the
               maners
               of
               the
               Catholicke
               Church
            
             against
             the
             Manichees
             ,
             directly
             severeth
             the
             case
             of
             such
             men
             from
             the
             common
             cause
             ,
             and
             approved
             practise
             of
             the
             Catholicke
             Church
             .
             e
             
               Doe
               not
               collect
               unto
               me
            
             (
             saith
             he
             )
             
               such
               professors
               of
               the
               name
               of
               Christ
               ,
               as
               eyther
               know
               not
               or
               keepe
               not
               the
               force
               of
               their
               profession
               .
               Doe
               not
               bring
               in
               the
               companies
               of
               rude
               men
               ,
               which
               eyther
               in
               the
               true
               religiō
               it selfe
               are
               superstitious
               ,
               or
               so
               given
               unto
               their
               lusts
               that
               they
               have
               forgottē
               what
               they
               did
               promise
               unto
               God.
            
             Then
             for
             an
             instance
             of
             the
             first
             ,
             he
             alledgeth
             that
             he
             himselfe
             did
             
               know
               many
               which
               were
               worshippers
               of
               graves
               and
               Pictures
               :
            
             and
             at
             last
             concludeth
             .
             
               Now
               this
               I
               advise
               you
               ,
               that
               you
               cease
               to
               speake
               evill
               of
               the
               Catholicke
               Church
               ,
               by
               upbrayding
               it
               with
               the
               maners
               of
               those
               men
               ,
               whom
               shee
               her selfe
               condemneth
               ,
               and
               seeketh
               everie
               day
               to
               correct
               as
               naughtie
               children
               .
            
             This
             also
             gave
             occasion
             to
             Serenus
             Bishop
             of
             Marsiles
             200.
             yeares
             after
             ,
             to
             breake
             downe
             the
             Images
             in
             his
             Church
             ,
             when
             hee
             found
             them
             to
             be
             thus
             abused
             :
             which
             fact
             of
             his
             though
             Pope
             Gregory
             disliked
             ,
             because
             he
             thought
             that
             Images
             might
             profitably
             be
             retayned
             as
             lay-mens
             bookes
             ;
             yet
             in
             this
             he
             commended
             his
             zeale
             ,
             that
             he
             would
             by
             no
             meanes
             suffer
             them
             to
             be
             worshipped
             .
             f
             
               I
               certifie
               you
            
             (
             saith
             he
             )
             
               that
               it
               came
               
               of
               late
               to
               our
               hearing
               ,
               that
               your
               brotherhood
               ,
               seeing
               certaine
               worshippers
               of
               Images
               ,
               did
               breake
               the
               said
               Church-images
               and
               threw
               them
               away
               .
               And
               surely
               we
               commended
               you
               that
               you
               had
               that
               zeale
               ,
               that
               nothing
               made
               with
               hands
               should
               be
               worshipped
               :
               but
               yet
               we
               judge
               that
               you
               should
               not
               have
               broken
               those
               images
               .
               For
               painting
               is
               therefore
               used
               in
               Churches
               ,
               that
               they
               which
               are
               unlearned
               ,
               may
               yet
               by
               sight
               read
               those
               things
               upon
               the
               walles
               ,
               which
               they
               cannot
               reade
               in
               bookes
               .
               Therefore
               your
               brotherhood
               ought
               ,
               both
               to
               preserve
               the
               images
               ,
               and
               to
               restraine
               the
               people
               from
               worshipping
               of
               them
               :
               that
               both
               the
               ignorant
               might
               have
               had
               ,
               whence
               to
               gather
               the
               knowledge
               of
               the
               historie
               ;
               and
               the
               people
               might
               not
               sinne
               in
               worshipping
               the
               picture
               .
            
          
           
             There
             would
             be
             no
             end
             ,
             if
             we
             should
             lay
             downe
             at
             large
             the
             fierce
             contentions
             that
             afterwards
             arose
             in
             the
             Church
             touching
             this
             matter
             of
             Images
             :
             the
             Greeke
             Emperours
             ,
             
               Leo
               Isaurus
               ,
               Constantinus
               Caballinus
               ,
               Nicephorus
               ,
               Stauratius
               ,
               Leo
               Armenus
               ,
               Michael
               Balbus
               ,
               Theophilus
               ,
            
             and
             others
             ,
             opposing
             them
             in
             the
             East
             ;
             and
             on
             the
             other
             side
             ,
             Gregory
             the
             second
             &
             
               third
               ,
               Paul
            
             the
             
               first
               ,
               Stephen
            
             the
             
               fourth
               ,
               Adrian
            
             the
             first
             and
             
               second
               ,
               Leo
            
             the
             
               third
               ,
               Nicholas
            
             the
             first
             ,
             &
             other
             Popes
             of
             Rome
             as
             stiffely
             upholding
             them
             in
             the
             West
             .
             In
             a
             Councell
             of
             CCCXXXVIII
             .
             Bishops
             helde
             at
             Constantinople
             in
             the
             yeare
             of
             our
             Lord
             754.
             they
             were
             solemnely
             condemned
             :
             in
             another
             Councell
             of
             CCCL
             .
             Bishops
             helde
             at
             Nice
             in
             the
             yeare
             787.
             they
             were
             advanced
             againe
             ,
             and
             the
             veneration
             of
             them
             as
             much
             commended
             .
             This
             base
             decree
             of
             the
             second
             Nicene
             Councell
             ,
             touching
             the
             adoration
             of
             Images
             ,
             although
             it
             were
             not
             by
             the
             hundreth
             part
             so
             grosse
             ,
             as
             that
             which
             was
             afterwards
             invented
             by
             the
             Popish
             Schoolmen
             :
             
             yet
             was
             it
             reiected
             as
             repugnant
             to
             the
             doctrine
             of
             the
             Church
             of
             God
             ;
             by
             the
             Princes
             and
             Bishops
             of
             England
             first
             ,
             about
             the
             yeare
             792.
             and
             by
             Charles
             the
             great
             afterward
             ,
             and
             the
             Bishops
             of
             
               Italy
               ,
               France
            
             &
             Germany
             ,
             which
             by
             his
             appointment
             were
             gathered
             together
             in
             the
             Councell
             of
             Frankford
             ,
             the
             yeare
             of
             our
             Lord.
             794.
             
          
           
             The
             foure
             bookes
             ,
             which
             by
             his
             authoritie
             were
             published
             against
             that
             Nicene
             Synod
             ,
             and
             the
             adoration
             of
             Images
             defended
             therein
             ,
             are
             yet
             to
             be
             seene
             :
             as
             the
             Resolution
             also
             of
             the
             Doctors
             of
             France
             assembled
             at
             Paris
             by
             the
             command
             of
             his
             sonne
             
               Ludovicus
               Pius
            
             ,
             in
             the
             yeare
             824.
             and
             the
             booke
             of
             Agobardus
             Bishop
             of
             Lions
             concerning
             
               Pictures
               and
               Images
            
             ,
             written
             about
             the
             same
             time
             ;
             the
             argument
             whereof
             is
             thus
             delivered
             by
             
               Papirius
               Massonus
            
             the
             setter
             out
             of
             it
             .
             g
             
               Detecting
               most
               manifestly
               the
               errors
               of
               the
               Grecians
               touching
               images
               and
               pictures
               ,
               he
               denieth
               that
               they
               ought
               to
               be
               worshipped
               :
               which
               opinion
               all
               wee
               Catholickes
               doe
               allowe
               ;
               and
               follow
               the
               testimonie
               of
               Gregory
               the
               great
               concerning
               them
               .
            
             This
             passage
             ,
             together
             with
             the
             larger
             view
             of
             h
             the
             contents
             of
             this
             Treatise
             following
             afterwards
             ,
             the
             
               Spanish
               Inquisitors
            
             in
             their
             
               Index
               Expurgatorius
            
             commande
             to
             be
             blotted
             out
             :
             which
             wee
             finde
             to
             be
             accordingly
             performed
             by
             the
             Divines
             of
             Cullen
             ,
             in
             their
             late
             corrupt
             edition
             of
             the
             i
             great
             Bibliothecke
             of
             the
             ancient
             Fathers
             .
             Gretser
             professeth
             ,
             that
             he
             k
             
               extreamely
               vvondereth
               ,
               that
               this
               judgement
               of
               the
               booke
               of
               Agobardus
               should
               proceed
               from
               a
               Catholicke
               
               man.
               For
               Agobardus
            
             (
             saith
             he
             )
             
               in
               that
               w●ole
               booke
               doth
               nothing
               else
               ,
               but
               endevour
               to
               demonstrate
               (
               although
               with
               a
               vaine
               labour
               )
               that
               images
               are
               not
               to
               be
               worshipped
               .
            
             l
             
               And
               who
               be
               these
               Grecians
               ,
               whose
               errors
               touching
               images
               Agobardus
               doth
               refell
               ,
               as
               this
               Publisher
               saith
               ?
               Surely
               these
               Grecians
               are
               the
               Fathers
               of
               the
               Nicene
               Councell
               ,
               who
               decreed
               that
               Images
               should
               be
               adored
               and
               worshipped
               .
               Against
               whom
               whosoever
               disputeth
               ,
               doth
               mainely
               dissent
               from
               right
               beleevers
               .
            
             To
             which
             blinde
             censure
             of
             the
             Iesuite
             we
             may
             oppose
             ,
             not
             onely
             the
             generall
             judgement
             of
             the
             ancient
             m
             Almaines
             his
             owne
             countriemen
             ,
             who
             within
             these
             foure
             or
             five
             hundred
             yeares
             did
             flatly
             disclayme
             this
             Image-worship
             (
             as
             by
             
               Nicetas
               Choniates
            
             is
             witnessed
             :
             )
             but
             also
             the
             testimonie
             of
             the
             Divines
             and
             Historians
             of
             
               England
               ,
               France
            
             ,
             and
             Germanie
             touching
             the
             Nicene
             Councell
             in
             particular
             ;
             rejecting
             it
             as
             a
             n
             Pseudo-synode
             ,
             because
             it
             concluded
             o
             
               that
               Images
               should
               be
               worshipped
               :
               which
               thing
            
             (
             say
             our
             Chroniclers
             )
             
               the
               Church
               of
               God
               doth
               utterly
               detest
               .
            
             And
             yet
             for
             all
             that
             ,
             we
             have
             newes
             lately
             brought
             us
             from
             Rome
             :
             that
             p
             
               it
               is
               most
               certaine
               ,
               and
               most
               assured
               ,
               that
               the
               Christian
               Church
               ,
               even
               the
               most
               Ancient
               ,
               the
               Whole
               ,
               and
               the
               Vniversall
               Church
               ,
               did
               with
               wonderfull
               consent
               ,
               without
               any
               opposition
               or
               contradiction
               ,
               worship
               statues
               and
               images
               .
            
             Which
             if
             the
             cauterized
             conscience
             of
             a
             wretched
             Apostata
             would
             give
             him
             leave
             to
             utter
             :
             yet
             the
             extreame
             shamelessenesse
             of
             the
             assertion
             might
             have
             withhelde
             their
             wisedomes
             whom
             he
             sought
             to
             please
             thereby
             ,
             from
             giving
             him
             leave
             to
             publish
             it
             .
          
           
           
             But
             it
             may
             be
             I
             seeke
             for
             shamefastnesse
             ,
             in
             a
             place
             where
             it
             is
             not
             be
             founde
             :
             and
             therefore
             leaving
             them
             to
             their
             Images
             ,
             like
             to
             like
             ,
             (
             for
             q
             
               they
               that
               make
               them
               are
               like
               unto
               them
            
             ;
             and
             so
             is
             
               every
               one
               that
               trusteth
               in
               them
            
             )
             I
             proceede
             from
             this
             point
             unto
             that
             which
             followeth
             .
          
        
         
           
             OF
             FREE-VVILL
             .
          
           
             
               THat
               man
               hath
               Free-will
            
             ,
             is
             not
             by
             us
             gainesayd
             :
             though
             wee
             dare
             not
             give
             him
             so
             large
             a
             freedome
             as
             the
             Iesuites
             presume
             to
             doe
             .
             Freedome
             of
             will
             wee
             knowe
             doth
             as
             essentially
             belong
             unto
             a
             man
             ,
             as
             reason
             it selfe
             :
             and
             he
             that
             spoyleth
             him
             of
             that
             power
             ,
             doth
             in
             effect
             make
             him
             a
             verie
             beast
             .
             For
             this
             is
             the
             difference
             betwixt
             reasonable
             and
             unreasonable
             creatures
             :
             as
             Damascen
             rightly
             noteth
             .
             
             
               The
               unreasonable
               are
               rather
               ledd
               by
               nature
               ,
               then
               themselves
               leaders
               of
               it
               :
               and
               therefore
               doe
               they
               never
               contradict
               their
               naturall
               appetite
               ,
               but
               as
               soone
               as
               they
               affect
               any
               thing
               ,
               they
               rush
               to
               the
               prosecution
               of
               it
               .
               But
               man
               ,
               being
               indued
               with
               reason
               ,
               doth
               rather
               lead
               nature
               ,
               then
               is
               ledd
               by
               it
               :
               and
               therefore
               being
               moved
               with
               appetite
               ,
               if
               he
               will
               ,
               he
               hath
               power
               to
               restraine
               his
               appetite
               ,
               or
               to
               follow
               it
               .
            
             Hereby
             he
             is
             inabled
             to
             doe
             the
             things
             which
             he
             doth
             ,
             neither
             by
             a
             brute
             instinct
             of
             nature
             not
             ye●
             by
             any
             compulsion
             ,
             but
             by
             advise
             and
             deliberation
             :
             the
             Minde
             first
             taking
             into
             consideration
             the
             grounds
             and
             circumstances
             of
             each
             action
             ,
             &
             freely
             debating
             on
             eyther
             side
             what
             in
             this
             case
             were
             best
             to
             be
             done
             or
             not
             done
             ;
             and
             then
             the
             Will
             inclining
             it selfe
             to
             put
             in
             execution
             the
             last
             and
             conclusive
             judgement
             of
             the
             practicall
             Vnderstanding
             .
             This
             libertie
             we
             acknowledge
             a
             man
             may
             exercise
             in
             all
             actions
             
             that
             are
             within
             his
             power
             to
             doe
             :
             whether
             they
             be
             lawfull
             ,
             unlawfull
             ,
             or
             indifferent
             ;
             whether
             done
             by
             the
             strength
             of
             nature
             or
             of
             grace
             .
             for
             even
             in
             doing
             the
             workes
             of
             grace
             ,
             our
             free-will
             suspendeth
             not
             her
             action
             ,
             but
             being
             moved
             and
             guided
             by
             grace
             ,
             doeth
             that
             which
             is
             fit
             for
             her
             to
             doe
             :
             grace
             not
             taking
             away
             the
             libertie
             ,
             which
             commeth
             by
             Gods
             creation
             ,
             but
             the
             pravitie
             of
             the
             Will
             ,
             which
             ariseth
             from
             Mans
             corruption
             .
             In
             a
             word
             ,
             as
             we
             condemne
             b
             Agapius
             and
             the
             rest
             of
             that
             mad
             sect
             of
             the
             Manichees
             ,
             for
             bringing
             in
             such
             a
             kinde
             of
             necessitie
             of
             sinning
             ,
             whereby
             men
             were
             made
             to
             
               offend
               against
               their
               wils
            
             :
             so
             likewise
             with
             Polychronius
             and
             other
             men
             of
             understanding
             we
             defend
             ,
             that
             c
             vertue
             is
             a
             voluntarie
             thing
             ,
             and
             free
             from
             all
             necessitie
             ;
             and
             with
             the
             author
             of
             the
             bookes
             
               De
               vocatione
               Gentium
            
             (
             attributed
             unto
             Prosper
             )
             d
             
               we
               both
               beleeve
               and
               feele
               by
               experience
               that
               Grace
               is
               so
               powerfull
               ,
               that
               yet
               we
               conceive
               it
               no
               way
               to
               be
               violent
               .
            
          
           
             But
             it
             is
             one
             thing
             to
             inquire
             of
             the
             nature
             ,
             another
             to
             dispute
             of
             the
             strength
             and
             abilitie
             of
             Free-will
             .
             We
             say
             with
             Adamantius
             (
             in
             the
             Dialogues
             collected
             out
             of
             Maximus
             against
             the
             Marcionites
             )
             that
             e
             
               God
               made
               Angels
               and
               Men
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               not
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             hee
             indued
             them
             with
             freedome
             of
             Will
             ,
             but
             not
             with
             abilitie
             to
             doe
             all
             things
             .
             And
             now
             since
             the
             fall
             of
             Adam
             wee
             say
             further
             ,
             that
             freedome
             of
             Will
             remayneth
             still
             among
             men
             ;
             but
             the
             abilitie
             which
             once
             it
             had
             ,
             to
             performe
             spirituall
             duties
             and
             things
             pertayning
             to
             salvation
             ,
             is
             quite
             lost
             and
             extinguished
             .
             For
             f
             
               vvho
               is
               
               there
               of
               us
            
             (
             saith
             S.
             
               Augustine
               )
               which
               would
               say
               ,
               that
               by
               the
               sinne
               of
               the
               first
               Man
               Free-will
               is
               utterly
               perished
               from
               mankinde
               ?
               Freedome
               indeed
               is
               perished
               by
               sinne
               :
               but
               that
               freedome
               which
               was
               in
               Paradise
               ,
               of
               having
               full
               righteousnesse
               with
               immortalitie
               .
               for
               vvhich
               cause
               Mans
               nature
               standeth
               in
               neede
               of
               Gods
               grace
               ,
               according
               to
               the
               saying
               of
               our
               Lord
               ;
               If
               the
               Sonne
               shall
               free
               you
               ,
               then
               yee
               shall
               be
               free
               indeed
               :
               namely
               free
               to
               live
               well
               and
               righteously
               .
               For
               free-will
               is
               so
               farre
               from
               having
               perished
               in
               the
               sinner
               ;
               that
               by
               it
               they
               sinne
               ,
               all
               they
               especially
               who
               sinne
               with
               delight
               ,
               and
               for
               the
               love
               of
               sinne
               ,
               that
               pleaseth
               them
               which
               liketh
               them
               .
            
             When
             we
             denie
             therefore
             that
             a
             naturall
             man
             hath
             any
             free-will
             unto
             good
             :
             by
             
               a
               naturall
               man
            
             ,
             wee
             understand
             one
             that
             is
             without
             Christ
             ,
             and
             destitute
             of
             his
             renewing
             grace
             ;
             by
             free-will
             ,
             that
             which
             the
             Philosophers
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             thing
             that
             is
             
               in
               our
               owne
               power
            
             to
             doe
             ;
             and
             by
             good
             ,
             a
             Theologicall
             not
             a
             Philosophicall
             good
             ,
             
               bonū
               veré
               spirituale
               &
               salutare
            
             ,
             a
             spirituall
             good
             and
             tending
             to
             salvation
             .
             This
             then
             is
             the
             difference
             which
             Gods
             word
             teacheth
             us
             to
             put
             ,
             betwixt
             a
             regenerate
             &
             an
             unregenerate
             man.
             The
             one
             is
             g
             
               alive
               unto
               God
               ,
               through
               Iesus
               Christ
               our
               Lord
            
             ;
             and
             so
             inabled
             to
             h
             
               yeelde
               himselfe
               unto
               God
               ,
               as
               one
               that
               is
               alive
               from
               the
               dead
               ,
               and
               his
               members
               as
               instruments
               of
               righteousnesse
               unto
               God
               :
            
             i
             having
             
               his
               fruite
               unto
               holinesse
               ,
               and
               the
               end
               everlasting
               life
               .
            
             The
             other
             is
             a
             meere
             k
             
               stranger
               from
               the
               life
               of
               God
               ,
            
             l
             
               dead
               in
               trespasses
               and
               sinnes
            
             ;
             and
             so
             no
             more
             able
             to
             lead
             a
             holy
             life
             acceptable
             unto
             God
             ,
             then
             a
             dead
             man
             is
             to
             performe
             the
             actions
             of
             him
             which
             is
             alive
             .
          
           
             He
             may
             live
             indeed
             the
             life
             of
             a
             naturall
             and
             a
             morall
             man
             ,
             and
             so
             exercise
             the
             freedome
             of
             his
             Will
             ,
             not
             onely
             in
             naturall
             and
             civill
             ,
             but
             also
             in
             morall
             actions
             ,
             
             so
             farre
             as
             concerneth
             externall
             conformitie
             unto
             those
             notions
             of
             good
             and
             evill
             that
             remaine
             in
             his
             minde
             :
             (
             in
             respect
             whereof
             the
             verie
             m
             Gentiles
             themselves
             
               which
               have
               not
               the
               Law
            
             ,
             are
             said
             to
             
               doe
               by
               nature
               the
               things
               contayned
               in
               the
               Law
               :
               )
            
             he
             may
             have
             such
             fruite
             ,
             as
             not
             onely
             common
             honestie
             and
             civilitie
             ,
             but
             common
             giftes
             of
             Gods
             spirit
             likewise
             will
             yeelde
             ,
             and
             in
             regard
             thereof
             hee
             may
             obtaine
             of
             God
             temporall
             rewards
             appertayning
             to
             this
             transitorie
             life
             ,
             and
             a
             lesser
             measure
             of
             punishment
             in
             the
             world
             to
             come
             :
             yet
             untill
             he
             be
             quickened
             with
             the
             life
             of
             grace
             ,
             &
             n
             
               married
               to
               him
               who
               is
               raysed
               from
               the
               dead
               ,
            
             he
             cannot
             
               bring
               forth
               fruite
               unto
               God
            
             ,
             nor
             be
             accepted
             for
             one
             of
             his
             servants
             .
             This
             is
             the
             doctrine
             of
             our
             Saviour
             himselfe
             ,
             Iohn
             .
             15.4
             ,
             5.
             
             
               As
               the
               branch
               cannot
               beare
               fruite
               of
               it selfe
               ,
               except
               it
               abide
               in
               the
               vine
               ;
               no
               more
               can
               yee
               ,
               except
               yee
               abide
               in
               me
               :
               I
               am
               the
               Vine
               ,
               yee
               are
               the
               branches
               :
               He
               that
               abideth
               in
               me
               ,
               and
               I
               in
               him
               ,
               the
               same
               bringeth
               forth
               much
               fruite
               :
               for
               without
               me
               yee
               can
               doe
            
             NOTHING
             ,
             that
             is
             ,
             nothing
             truely
             good
             and
             acceptable
             unto
             God.
             This
             is
             the
             lesson
             that
             S.
             Paul
             doth
             everie
             where
             inculcate
             .
             o
             
               I
               know
               ,
               that
               in
               me
               ,
               that
               is
               in
               my
               flesh
               ,
               dwelleth
               no
               good
               thing
               .
            
             p
             
               The
               naturall
               man
               perceiveth
               not
               the
               things
               of
               the
               spirit
               of
               God
               ,
               for
               they
               are
               foolishnesse
               unto
               him
               :
               neyther
               can
               he
               understand
               them
               ,
               because
               they
               are
               spiritually
               discerned
               .
            
             q
             
               Without
               faith
               it
               is
               impossible
               to
               please
            
             God.
             r
             
               Vnto
               them
               that
               are
               defiled
               and
               unbeleeving
               is
               nothing
               pure
               :
               but
               even
               their
               minde
               &
               conscience
               is
               defiled
               .
            
             Now
             seeing
             s
             
               the
               end
               of
               the
               commandement
               is
               charitie
               ,
               out
               of
               a
               pure
               heart
               ,
               and
               of
               a
               good
               conscience
               ,
               and
               of
               faith
               unfained
            
             ;
             seeing
             the
             first
             beginning
             ,
             from
             whence
             every
             good
             action
             should
             proceed
             ,
             is
             a
             sanctified
             heart
             ,
             the
             last
             end
             the
             seeking
             of
             Gods
             glorie
             ,
             and
             faith
             working
             by
             love
             
             must
             intercurre
             betwixt
             both
             :
             the
             morall
             workes
             of
             the
             unregenerate
             fayling
             so
             fowly
             both
             in
             the
             beginning
             ,
             middle
             and
             end
             ,
             are
             to
             be
             accounted
             breaches
             rather
             of
             the
             Commandement
             then
             observances
             ,
             depravations
             of
             good
             workes
             rather
             then
             performances
             .
             For
             howsoever
             these
             actions
             be
             in
             their
             owne
             kinde
             good
             and
             commanded
             of
             God
             ,
             yet
             are
             they
             marred
             in
             the
             carriage
             ,
             that
             which
             is
             bonum
             being
             not
             done
             bene
             :
             and
             so
             though
             in
             regard
             of
             their
             matter
             they
             may
             be
             accounted
             good
             ,
             yet
             for
             the
             maner
             they
             must
             be
             esteemed
             vitious
             .
          
           
             The
             Pelagian
             heretickes
             were
             wont
             here
             to
             object
             unto
             our
             forefathers
             (
             as
             the
             Romanistes
             doe
             now
             a
             daies
             unto
             us
             )
             both
             the
             examples
             of
             the
             Heathen
             ,
             t
             
               vvho
               being
               strangers
               from
               the
               faith
               ,
            
             did
             notwithstanding
             (
             as
             they
             said
             )
             
               abound
               with
               vertues
            
             :
             and
             S.
             Pauls
             testimonie
             also
             concerning
             them
             ,
             Rom.
             2.14
             ,
             15.
             by
             which
             they
             laboured
             to
             prove
             ,
             u
             
               that
               even
               such
               as
               were
               strangers
               from
               the
               faith
               of
               Christ
               ,
               might
               yet
               have
               true
               righteousnesse
               ;
               because
               that
               these
               ,
               as
               the
               Apostle
               witnessed
               ,
               naturally
               did
               the
               things
               of
               the
               Law.
            
             But
             will
             you
             heare
             how
             S.
             Augustine
             tooke
             up
             Iulian
             the
             Pelagian
             ,
             for
             making
             this
             ob●ection
             ?
             x
             
               Herein
               hast
               thou
               expressed
               more
               evidently
               that
               doctrine
               of
               yours
               ,
               wherein
               you
               are
               enemies
               unto
               the
               grace
               of
               God
               which
               is
               given
               by
               Iesus
               Christ
               our
               Lord
               ,
               who
               taketh
               away
               the
               sinne
               of
               the
               world
               :
               bringing
               in
               a
               kinde
               of
               men
               ,
               which
               may
               please
               God
               without
               the
               faith
               of
               Christ
               ,
               by
               the
               law
               of
               nature
               .
               This
               is
               it
               ,
               for
               which
               the
               Christiā
               Church
               doth
               most
               of
               all
               detest
               you
               :
            
             &
             again
             .
             y
             
               Be
               
               it
               farre
               from
               us
               to
               thinke
               ,
               that
               true
               vertue
               should
               be
               in
               any
               one
               ,
               unlesse
               he
               were
               righteous
               .
               And
               as
               farre
               ,
               that
               one
               should
               be
               truly
               righteous
               ,
               unlesse
               he
               did
               live
               by
               faith
               :
               for
               the
               just
               doth
               live
               by
               faith
               .
               Now
               which
               of
               them
               ,
               that
               would
               have
               themselves
               accounted
               Christians
               ,
               but
               the
               Pelagians
               alone
               ,
               or
               even
               among
               them
               ,
               perhaps
               thou
               thy selfe
               alone
               ,
               would
               say
               that
               an
               infidell
               were
               righteous
               ,
               would
               say
               that
               an
               ungodly
               man
               were
               righteous
               ,
               would
               say
               that
               a
               man
               mancipated
               to
               the
               Devill
               were
               righteous
               ?
               although
               he
               were
            
             Fabricius
             ,
             
               although
               hee
               were
            
             Fabius
             ,
             
               although
               hee
               were
            
             Scipio
             ,
             
               although
               he
               were
            
             Regulus
             .
             And
             whereas
             Iulian
             had
             further
             demanded
             :
             z
             
               If
               a
               Heathen
               man
               doe
               cloath
               the
               naked
               ,
               because
               it
               is
               not
               of
               faith
               ,
               is
               it
               therefore
               sinne
               ?
            
             Saint
             Augustine
             answereth
             absolutely
             ,
             
               in
               as
               much
               as
               it
               is
               not
               of
               faith
               ,
               it
               is
               sinne
               :
               not
               because
               the
               fact
               considered
               in
               it selfe
               ,
               which
               is
               to
               cloath
               the
               naked
               ,
               is
               a
               sinne
               ;
               but
               of
               such
               a
               worke
               not
               to
               glory
               in
               the
               Lord
               ,
               none
               but
               an
               impious
               man
               will
               deny
               to
               be
               a
               sinne
               .
            
             For
             howsoever
             ,
             a
             
               in
               it selfe
               ,
               this
               naturall
               compassion
               be
               a
               good
               worke
               ;
               yet
               hee
               useth
               this
               good
               worke
               amisse
               ,
               that
               useth
               it
               unbeleevingly
               ,
               and
               doth
               this
               good
               work
               amisse
               ,
               that
               doth
               it
               unbeleevingly
               :
               but
               who
               so
               doth
               any
               thing
               amisse
               ,
               sinneth
               surely
               .
               From
               whence
               it
               is
               to
               be
               gathered
               ,
               that
               even
               those
               good
               workes
               which
               unbeleevers
               doe
               ,
               are
               not
               theirs
               ,
               but
               his
               who
               maketh
               good
               use
               of
               evill
               men
               :
               but
               that
               the
               sinnes
               are
               theirs
               ,
               whereby
               they
               doe
               good
               things
               amisse
               ;
               because
               they
               doe
               them
               not
               with
               a
               faithfull
               ,
               but
               with
               an
               unfaithfull
               ,
               that
               is
               ,
               with
               a
               foolish
               and
               naughtie
               will.
               Which
               kinde
               of
               will
               no
               Christian
               doubteth
               to
               be
               an
               evill
               
               tree
               ,
               which
               cannot
               bring
               forth
               but
               evill
               fruits
               ,
               that
               is
               to
               say
               ,
               sinnes
               only
               .
               For
               all
               that
               is
               not
               of
               faith
               ,
               whether
               thou
               wilt
               or
               no
               ,
               is
               sinne
               .
            
             This
             and
             much
             more
             to
             the
             same
             purpose
             ,
             doth
             Saint
             Augustine
             urge
             against
             the
             Heretike
             Iulian
             :
             prosecuting
             at
             large
             that
             conclusion
             which
             hee
             layeth
             downe
             in
             his
             booke
             of
             the
             Acts
             of
             the
             Palestine
             Councell
             against
             Pelagius
             .
             b
             
               How
               much
               soever
               the
               works
               of
               unbeleevers
               be
               magnified
               ,
               we
               know
               the
               sentence
               of
               the
               Apostle
               to
               be
               true
               and
               invincible
               ;
               Whatsoever
               is
               not
               of
               faith
               is
               sinne
               .
            
             Which
             maketh
             him
             also
             in
             his
             Retractations
             to
             correct
             himselfe
             ,
             for
             saying
             in
             one
             place
             ,
             c
             That
             the
             
               Philosophers
               shined
               with
               the
               light
               of
               vertue
               ,
               who
               were
               not
               endued
               with
               true
               pietie
               .
            
          
           
             The
             like
             sentence
             doth
             Saint
             Hierome
             pronounce
             against
             those
             ,
             d
             
               who
               not
               beleeving
               in
               Christ
               ,
               did
               yet
               thinke
               themselves
               to
               be
               valiant
               and
               wise
               ,
               temperate
               or
               just
               :
               that
               they
               might
               know
               that
               no
               man
               doth
               live
               without
               Christ
               ,
               without
               whom
               all
               vertue
               is
               accounted
               vice
               .
            
             And
             Prosper
             against
             Cassianus
             ,
             a
             Patron
             of
             the
             free-will
             of
             the
             Semipelagians
             :
             e
             
               It
               appeareth
            
             (
             saith
             he
             )
             
               most
               manifestly
               ,
               that
               there
               dwelleth
               no
               vertue
               in
               the
               minds
               of
               the
               ungodly
               ,
               but
               that
               all
               their
               workes
               be
               uncleane
               and
               polluted
               ;
               who
               have
               wisdome
               not
               spirituall
               ,
               but
               animall
               ,
               not
               heavenly
               but
               earthly
               ,
               not
               Christian
               ,
               but
               Diabolicall
               ,
               not
               from
               the
               Father
               of
               light
               ,
               but
               from
               the
               Prince
               of
               darknesse
               ;
               while
               by
               those
               very
               things
               which
               they
               should
               not
               have
               had
               but
               by
               Gods
               giving
               ,
               they
               are
               made
               subject
               to
               him
               ,
               who
               did
               first
               fall
               from
               
               God.
            
             f
             
               Neither
               ought
               we
               therefore
               to
               imagine
               ,
               that
               the
               beginnings
               of
               vertues
               be
               in
               the
               treasures
               of
               nature
               ,
               because
               many
               commendable
               things
               are
               found
               in
               the
               mindes
               of
               ungodly
               men
               ,
               which
               doe
               proceed
               indeed
               from
               nature
               ;
               but
               because
               they
               haue
               departed
               from
               him
               that
               made
               nature
               ,
               can
               not
               be
               accounted
               vertues
               .
               For
               that
               which
               is
               illuminated
               with
               the
               true
               light
               ,
               is
               light
               ;
               and
               that
               which
               wanteth
               that
               light
               ,
               is
               night
               :
               because
               the
               wisdome
               of
               this
               world
               is
               foolishnesse
               with
               God.
               And
               so
               that
               is
               vice
               ,
               which
               is
               thought
               to
               be
               vertue
               :
               as
               that
               is
               foolishnesse
               ,
               which
               is
               thought
               to
               be
               wisdome
               .
            
             Hitherto
             also
             pertaineth
             that
             sentence
             ,
             produced
             by
             him
             out
             of
             
               S.
               Augustines
            
             workes
             :
             g
             
               The
               whole
               life
               of
               unbeleevers
               is
               sinne
               ;
               and
               there
               is
               nothing
               good
               without
               the
               chiefest
               good
               .
               For
               where
               there
               is
               wanting
               the
               acknowledgement
               of
               the
               eternall
               and
               unchangeable
               truth
               ,
               there
               is
               false
               vertue
               even
               in
               the
               best
               manners
               .
            
             Which
             he
             elegantly
             expresseth
             in
             verse
             ,
             as
             well
             in
             his
             81.
             
             Epigramme
             ,
             as
             in
             his
             Poëme
             against
             the
             Pelagians
             ,
             wherein
             of
             
               naturall
               wisdome
            
             he
             writeth
             thus
             :
             
               
                 h
                 Et
                 licèt
                 eximias
                 studeat
                 pollere
                 per
                 artes
                 ,
              
               
                 Ingeniumque
                 bonum
                 generosis
                 moribus
                 ornet
                 :
              
               
                 Coeca
                 tamen
                 finem
                 ad
                 mortis
                 per
                 deuia
                 currit
                 ,
              
               
                 Nec
                 vitae
                 aeternae
                 veros
                 acquirere
                 fructus
              
               
                 De
                 falsâ
                 virtute
                 potest
                 ;
                 unamque
                 decoris
              
               
                 Occidui
                 speciem
                 mortali
                 perdit
                 in
                 aevo
                 .
              
               
                 Omne
                 etenim
                 probitatis
                 opus
                 ,
                 nisi
                 semine
                 verae
              
               
                 Exoritur
                 fidei
                 ,
                 peccatum
                 est
                 ,
                 inque
                 reatum
              
               
                 Vertitur
                 ,
                 &
                 sterilis
                 cumulat
                 sibi
                 gloria
                 poenam
                 .
              
            
          
           
             The
             Author
             of
             the
             booke
             
               De
               Vocatione
               Gentium
            
             (
             by
             some
             wrongly
             attributed
             to
             
               S.
               Ambrose
            
             ,
             to
             Prosper
             by
             others
             )
             delivereth
             the
             same
             doctrine
             in
             these
             words
             :
          
           
           
             i
             
               Although
               there
               have
               beene
               some
               who
               by
               their
               naturall
               understanding
               have
               endevoured
               to
               resist
               vices
               ;
               yet
               have
               they
               only
               barrenly
               adorned
               this
               temporall
               life
               ,
               but
               not
               profited
               at
               all
               unto
               true
               vertues
               and
               everlasting
               blisse
               .
               For
               without
               the
               worship
               of
               the
               true
               God
               ,
               even
               that
               which
               seemeth
               to
               be
               vertue
               is
               sinne
               :
               neither
               can
               any
               man
               please
               God
               ,
               without
               God.
               And
               he
               that
               doth
               not
               please
               God
               ,
               whom
               doth
               hee
               please
               but
               himselfe
               and
               the
               Devill
               ?
               By
               whom
               when
               man
               was
               spoiled
               ,
               he
               was
               deprived
               not
               of
               his
               will
               ,
               but
               of
               the
               sanitie
               of
               his
               will.
            
             k
             
               Therefore
               if
               God
               doe
               not
               worke
               in
               us
               ,
               we
               can
               be
               partakers
               of
               no
               vertue
               .
               For
               without
               this
               good
               ,
               there
               is
               nothing
               good
               ;
               without
               this
               light
               ,
               there
               is
               nothing
               lightsome
               ;
               without
               this
               wisdome
               ,
               there
               is
               nothing
               sound
               ;
               without
               this
               righteousnesse
               ,
               there
               is
               nothing
               right
               .
            
             So
             Fulgentius
             ,
             in
             his
             booke
             
               of
               the
               Incarnation
               and
               Grace
               of
               Christ.
            
             l
             
               If
               unto
               some
               who
               did
               know
               God
               ,
               and
               yet
               did
               not
               glorifie
               him
               as
               God
               ,
               that
               knowledge
               did
               profit
               nothing
               unto
               salvation
               :
               how
               could
               they
               be
               just
               with
               God
               ,
               which
               doe
               so
               keepe
               some
               goodnesse
               in
               their
               manners
               and
               workes
               ,
               that
               yet
               they
               referre
               it
               not
               unto
               the
               end
               of
               Christian
               faith
               and
               charitie
               ?
               In
               whom
               there
               may
               be
               indeed
               some
               good
               things
               that
               appertaine
               to
               the
               equitie
               of
               humane
               societie
               :
               but
               because
               they
               are
               not
               done
               by
               the
               love
               of
               God
               ,
               profit
               they
               cannot
               .
            
             And
             Maxentius
             in
             the
             Confessio●
             of
             his
             Faith
             :
             m
             
               We
               beleeve
               
               that
               naturall
               Free-will
               hath
               abilitie
               to
               nothing
               else
               ,
               but
               to
               discerne
               and
               desire
               carnall
               or
               secular
               things
               only
               ;
               which
               not
               with
               God
               ,
               but
               with
               m●n
               peradventure
               may
               seeme
               glorious
               :
               but
               for
               the
               things
               that
               pertaine
               to
               everlasting
               life
               ,
               that
               it
               can
               neither
               thinke
               ,
               nor
               will
               ,
               nor
               desire
               ,
               nor
               effect
               ,
               but
               by
               the
               infusion
               and
               inward
               operation
               of
               the
               Holy
               Ghost
               .
            
             and
             Cassiodorus
             ,
             in
             his
             exposition
             of
             the
             Psalmes
             .
             n
             
               On
               the
               evill
               part
               indeed
               there
               is
               an
               execrable
               freedome
               of
               the
               will
               ,
               that
               the
               sinner
               may
               forsake
               his
               Creator
               ,
               and
               convert
               himselfe
               to
               wicked
               vices
               :
               but
               on
               the
               good
               part
               ,
               by
               Adams
               sinning
               ,
               we
               have
               lost
               free-will
               ,
               unto
               which
               otherwise
               than
               by
               the
               grace
               of
               Christ
               we
               cannot
               returne
               :
               according
               to
               the
               saying
               of
               the
               Apostle
               ;
               It
               is
               God
               which
               worketh
               in
               you
               ,
               both
               to
               will
               and
               to
               doe
               ,
               of
               his
               good
               pleasure
               .
            
             (
             Philip.
             2.13
             .
             )
          
           
             The
             first
             presumptuous
             advancer
             of
             free-will
             ,
             contrary
             to
             the
             doctrine
             anciently
             received
             in
             the
             Church
             ,
             is
             by
             
               Vicentius
               Lirinensis
            
             noted
             to
             be
             Pelagius
             the
             hereticke
             .
             For
             o
             
               who
               ever
            
             (
             saith
             he
             )
             
               before
               that
               profane
               Pelagius
               ,
               presumed
               the
               vertue
               of
               free-will
               to
               be
               so
               great
               ;
               that
               he
               did
               not
               thinke
               the
               grace
               of
               God
               to
               be
               necessarie
               for
               the
               helping
               of
               it
               in
               good
               things
               at
               every
               act
               ?
            
             For
             maintaining
             of
             which
             ungodly
             opinion
             ,
             both
             he
             and
             his
             disciple
             Celestius
             were
             condemned
             by
             the
             censure
             of
             the
             CCXLIII
             .
             Bishops
             assembled
             in
             the
             great
             Councell
             of
             Carthage
             (
             anno
             Dom.
             418.
             )
             p
             
               untill
               they
               should
               acknowledge
               by
               a
               most
               open
               confession
               ,
               that
               by
               the
               grace
               of
               God
               through
               Iesus
               Christ
               our
               Lord
               ,
               we
               are
               holpen
               not
               onely
               to
               
               know
               but
               also
               to
               doe
               righteousnesse
               at
               every
               act
               :
               so
               that
               without
               it
               we
               can
               have
               ,
               thinke
               ,
               say
               ,
               doe
               ,
               nothing
               that
               belongeth
               to
               true
               and
               holy
               piety
               .
            
             Wherewith
             Pelagius
             being
             pressed
             ,
             stucke
             not
             to
             make
             this
             profession
             :
             q
             
               Anathema
               to
               him
               ,
               who
               either
               thinketh
               or
               saith
               ,
               that
               the
               grace
               of
               God
               ,
               whereby
               Christ
               came
               into
               this
               world
               to
               save
               sinners
               ,
               is
               not
               necessarie
               ,
               not
               onely
               at
               every
               houre
               or
               every
               moment
               ,
               but
               also
               at
               every
               act
               of
               ours
               :
               and
               they
               who
               goe
               about
               to
               take
               away
               this
               ,
               are
               worthy
               to
               suffer
               everlasting
               punishment
               .
            
             Foure
             bookes
             also
             did
             he
             publish
             in
             defence
             of
             Free-will
             ;
             to
             which
             he
             thus
             referreth
             his
             adversaries
             ,
             for
             further
             satisfaction
             in
             this
             matter
             :
             r
             
               Let
               them
               reade
               the
               late
               worke
               ,
               which
               we
               were
               forced
               to
               set
               out
               the
               other
               day
               for
               Free-will
               ;
               and
               they
               shall
               perceive
               how
               uniustly
               they
               goe
               about
               to
               defame
               us
               with
               the
               deniall
               of
               Grace
               ,
               who
               thorowout
               the
               whole
               context
               almost
               of
               that
               worke
               doe
               perfectly
               and
               entirely
               confesse
               both
               Free-will
               and
               Grace
               .
            
             Yet
             for
             all
             this
             he
             did
             but
             equivocate
             in
             the
             name
             of
             Grace
             :
             s
             
               under
               an
               ambiguous
               generalitie
               hiding
               what
               he
               thought
               ,
               but
               by
               the
               tearme
               of
               Grace
               breaking
               the
               envie
               ,
               and
               declining
               the
               offence
            
             which
             might
             be
             taken
             at
             his
             doctrine
             ,
             as
             
               S.
               Augustine
            
             well
             observeth
             .
             For
             ,
             by
             Grace
             ,
             he
             did
             not
             understand
             ,
             as
             the
             Church
             did
             in
             this
             question
             ,
             the
             infusion
             of
             a
             new
             qualitie
             of
             holinesse
             into
             the
             soule
             ,
             whereby
             it
             was
             regenerated
             ,
             and
             the
             will
             of
             evill
             made
             good
             :
             but
             first
             ,
             t
             the
             possibilitie
             of
             nature
             ,
             that
             is
             to
             say
             ,
             the
             naturall
             freedome
             of
             will
             which
             every
             one
             hath
             received
             from
             God
             by
             vertue
             of
             the
             first
             creation
             .
             Against
             which
             
               S.
               Augustine
            
             thus
             opposeth
             himselfe
             :
             
             u
             
               Why
               is
               there
               so
               much
               presumed
               of
               the
               possibilitie
               of
               nature
               ?
               It
               is
               wounded
               ,
               it
               is
               maimed
               ,
               it
               is
               vexed
               ,
               it
               is
               lost
               .
               It
               hath
               need
               of
               a
               true
               confession
               ,
               not
               of
               a
               false
               defence
               .
            
             And
             Prosper
             ,
             speaking
             of
             the
             state
             of
             mans
             free-will
             after
             Adams
             fall
             ;
             
               
                 —
                 x
                 hinc
                 arbitrium
                 per
                 devia
                 lapsum
              
               
                 Claudicat
                 ,
                 &
                 caecis
                 conatibus
                 inque
                 ligatis
              
               
                 Motus
                 inest
                 ,
                 non
                 error
                 abest
                 .
                 manet
                 ergo
                 voluntas
              
               
                 Semper
                 amans
                 aliquid
                 quò
                 se
                 ferat
                 ;
                 &
                 labyrintho
              
               
                 Fallitur
                 ,
                 ambages
                 dubiarum
                 ingressa
                 viarum
                 .
              
               
                 Vana
                 cupit
                 ,
                 vanis
                 tumet
                 &
                 timet
                 :
                 omnimodaque
              
               
                 Mobilitate
                 ruens
                 ,
                 in
                 vulnera
                 vulnere
                 surgit
                 .
              
            
          
           
             Secondly
             ,
             by
             grace
             he
             understood
             the
             grace
             of
             doctrine
             and
             instruction
             ,
             whereby
             the
             minde
             was
             informed
             in
             the
             truth
             out
             of
             the
             word
             of
             God.
             Which
             by
             Prosper
             is
             thus
             objected
             to
             his
             followers
             :
             
               
                 —
                 y
                 aliud
                 non
                 est
                 vobiscum
                 gratia
                 ,
                 quàm
                 lex
                 ,
              
               
                 Quamque
                 Propheta
                 monens
                 ,
                 &
                 quàm
                 doctrina
                 ministri
                 .
              
            
             Unto
             whom
             
               S.
               Augustine
            
             therefore
             saith
             well
             :
             z
             
               Let
               them
               reade
               and
               understand
               ,
               let
               them
               behold
               and
               confesse
               ,
               that
               not
               by
               the
               law
               and
               doctrine
               sounding
               outwardly
               ,
               but
               by
               an
               inward
               and
               hidden
               ,
               by
               a
               wonderfull
               and
               unspeakable
               power
               ,
               God
               doth
               worke
               in
               the
               hearts
               of
               men
               ,
               not
               only
               true
               revelations
               ,
               but
               good
               wills
               also
               .
            
             And
             thereupon
             the
             African
             Fathers
             in
             the
             Councell
             of
             Carthage
             ,
             enacted
             this
             Canon
             .
             a
             
               Whosoever
               shall
               say
               ,
               that
               the
               grace
               of
               God
               by
               Iesus
               Christ
               our
               Lord
               ,
               doth
               for
               this
               cause
               only
               helpe
               us
               not
               to
               sinne
               ,
               because
               by
               it
               the
               understanding
               of
               the
               commandements
               
               is
               revealed
               and
               opened
               unto
               us
               ,
               that
               we
               may
               know
               what
               we
               ought
               to
               affect
               ,
               what
               to
               shunne
               ;
               &
               that
               by
               it
               there
               is
               not
               wrought
               in
               us
               ,
               that
               we
               may
               also
               love
               and
               be
               inabled
               to
               doe
               that
               ,
               which
               we
               know
               should
               be
               done
               ;
               let
               him
               be
               anathema
               .
               Thirdly
               ,
            
             under
             this
             grace
             he
             comprehended
             not
             only
             the
             externall
             revelation
             by
             the
             word
             ,
             but
             also
             the
             b
             internall
             by
             the
             illumination
             of
             Gods
             Spirit
             .
             Whereupon
             he
             thus
             riseth
             up
             against
             his
             adversarie
             .
             c
             
               We
               confesse
               that
               this
               grace
               is
               ,
               not
               (
               as
               thou
               thinkest
               )
               in
               the
               Law
               only
               ,
               but
               in
               the
               helpe
               of
               God
               also
               .
               For
               God
               doth
               helpe
               us
               by
               his
               doctrine
               and
               revelation
               ,
               whilest
               he
               openeth
               the
               eyes
               of
               our
               hearts
               ;
               whilest
               he
               sheweth
               us
               things
               to
               come
               ,
               that
               we
               be
               not
               holden
               with
               things
               present
               ;
               whilest
               he
               discovereth
               the
               snares
               of
               the
               Devill
               ;
               whilest
               he
               enlightneth
               us
               with
               the
               manifold
               and
               unspeakable
               gift
               of
               his
               heavenly
               grace
               .
               He
               that
               saith
               these
               things
               ,
               doth
               he
               seeme
               unto
               thee
               to
               denie
               grace
               ?
               or
               doth
               he
               confesse
               ,
               both
               the
               free-will
               of
               man
               ,
               and
               the
               grace
               of
               God
               too
               ?
            
             And
             yet
             in
             all
             this
             (
             as
             
               S.
               Augustine
            
             rightly
             noteth
             )
             d
             he
             doth
             but
             
               confesse
               that
               grace
               ,
               whereby
               God
               doth
               shew
               and
               reveale
               what
               we
               ought
               to
               doe
               ;
               not
               that
               ,
               whereby
               he
               doth
               grant
               and
               helpe
               that
               we
               may
               doe
               .
            
             And
             therefore
             ,
             e
             in
             other
             places
             of
             his
             writings
             he
             plainly
             affirmeth
             ,
             
               that
               our
               very
               prayers
               are
               to
               be
               used
               for
               nothing
               but
               this
               ,
               that
               the
               doctrine
               may
               be
               opened
               unto
               us
               by
               divine
               revelation
               ;
               not
               that
               the
               minde
               of
               man
               may
               be
               holpen
               ,
               that
               he
               may
               also
               accomplish
               by
               love
               and
               action
               that
               which
               he
               hath
               learned
               should
               be
               done
               .
               Fourthly
               ,
            
             
             to
             these
             he
             further
             added
             the
             grace
             of
             remission
             of
             sins
             .
             For
             the
             Pelagians
             said
             ,
             f
             
               that
               mans
               nature
               which
               was
               made
               with
               free-will
               ,
               might
               be
               sufficient
               to
               enable
               us
               ,
               that
               we
               might
               not
               sinne
               ,
               and
               that
               we
               might
               fulfill
               righteousnesse
               :
               and
               that
               this
               is
               the
               grace
               of
               God
               ,
               that
               we
               were
               so
               made
               that
               we
               might
               doe
               this
               by
               our
               will
               ,
               and
               that
               he
               hath
               given
               us
               the
               helpe
               of
               his
               law
               and
               commandements
               ,
               and
               that
               he
               doth
               pardon
               the
               sinnes
               past
               to
               those
               that
               are
               converted
               unto
               him
               :
               that
               in
               these
               things
               only
               the
               grace
               of
               God
               was
               to
               be
               acknowledged
               ,
               and
               not
               in
               the
               helpe
               given
               unto
               all
               our
               singular
               actions
               .
            
             And
             so
             they
             g
             
               said
               ,
               that
               that
               grace
               of
               God
               which
               is
               given
               by
               the
               faith
               of
               Iesus
               Christ
               ,
               which
               is
               neither
               law
               nor
               nature
               ,
               is
               effectuall
               only
               to
               his
               ,
               that
               sinnes
               past
               may
               be
               remitted
               ,
               not
               that
               sinnes
               to
               come
               may
               be
               avoided
               ,
               or
               when
               they
               make
               resistance
               may
               be
               vanquished
               .
            
             Whereupon
             
               S.
               Augustine
            
             thus
             encountreth
             Iulian
             the
             Pelagian
             hereticke
             .
             h
             
               Thou
               (
               according
               to
               your
               custome
               ,
               which
               descendeth
               from
               your
               error
               )
               dost
               not
               acknowledge
               grace
               ,
               but
               in
               the
               remission
               of
               sinnes
               ;
               that
               now
               from
               henceforth
               a
               man
               himselfe
               by
               his
               free-will
               may
               make
               himselfe
               righteous
               .
               But
               so
               saith
               not
               the
               Church
               ,
               which
               all
               cryeth
               that
               which
               it
               hath
               learned
               from
               a
               good
               master
               :
               Lead
               us
               not
               into
               temptation
               .
            
          
           
             Lastly
             ,
             this
             was
             the
             common
             doctrine
             of
             the
             i
             Pelagians
             ,
             and
             accounted
             to
             be
             one
             of
             the
             principall
             k
             blasphemies
             of
             that
             sect
             :
             that
             they
             held
             
               the
               grace
               of
               
               God
               to
               be
               given
               according
               to
               mens
               merits
               .
            
             Which
             was
             l
             
               so
               abhorring
               from
               the
               Catholicke
               doctrine
               ,
               and
               opposite
               to
               the
               grace
               of
               Christ
               ,
            
             that
             when
             it
             was
             objected
             to
             Pelagius
             in
             the
             Diospolitan
             Synod
             ,
             held
             in
             Palaestina
             by
             the
             Bishops
             of
             the
             East
             ,
             he
             durst
             not
             avow
             it
             ;
             but
             was
             forced
             to
             accurse
             it
             ,
             lest
             otherwise
             he
             should
             have
             beene
             accursed
             himselfe
             .
             
               But
               that
               he
               deceitfully
               cursed
               it
               ,
               the
               books
               wri●ten
               by
               him
               afterwards
               doe
               shew
               ;
               wherein
               he
               defendeth
               nothing
               else
               ,
               but
               that
               the
               grace
               of
               God
               is
               given
               according
               to
               our
               merits
               .
            
             which
             Prosper
             treading
             in
             
               S.
               Augustines
            
             steps
             ,
             doth
             thus
             expresse
             :
             
               
                 m
                 Objectum
                 est
                 aliud
                 ;
                 ipsum
                 dixisse
                 magistrum
              
               
                 Quòd
                 meritis
                 hominum
                 tribuatur
                 gratia
                 Christi
                 ,
              
               
                 Quantum
                 quisque
                 Dei
                 donis
                 se
                 fecerit
                 aptum
                 .
              
               
                 Sed
                 nimis
                 adversum
                 hoc
                 fidei
                 ,
                 nimiumque
                 repugnans
              
               
                 Esse
                 videns
                 ,
                 dixit
                 se
                 non
                 ita
                 credere
                 ,
                 &
                 illos
              
               
                 Damnari
                 dignos
                 quorum
                 mens
                 ista
                 teneret
                 .
              
               
                 Quo
                 cernis
                 ,
                 cum
                 Iudicibus
                 damnantibus
                 ista
              
               
                 Consensisse
                 reum
                 :
                 nec
                 quenquam
                 haec
                 posse
                 tueri
                 .
              
               
                 Quae
                 tamen
                 ipse
                 suis
                 rursum
                 excoluisse
                 libellis
              
               
                 Detegitur
                 ,
                 reprobum
                 in
                 sensum
                 fallendo
                 reversus
                 .
              
            
             And
             in
             this
             also
             did
             the
             Pelagians
             betake
             themselves
             unto
             their
             old
             coverts
             of
             the
             grace
             of
             nature
             ,
             the
             grace
             of
             mercy
             in
             forgiving
             of
             sinnes
             ,
             the
             grace
             of
             instruction
             and
             revelation
             ,
             and
             such
             other
             shifts
             .
             For
             n
             
               when
               it
               is
               demanded
               of
               them
            
             (
             saith
             
               S.
               Augustine
               )
               what
               grace
               Pelagius
               did
               thinke
               was
               given
               without
               any
               precedent
               merits
               :
               when
               he
               anathematized
               those
               ,
               who
               say
               that
               the
               grace
               of
               God
               is
               given
               according
               to
               our
               merits
               :
               they
               answer
               ,
               that
               the
               grace
               which
               is
               without
               any
               precedent
               merits
               ,
               is
               the
               humane
               nature
               it selfe
               wherein
               we
               are
               created
               .
               
               forasmuch
               as
               before
               we
               were
               ,
               we
               could
               not
               deserve
               any
               thing
               ,
               that
               we
               might
               be
               .
            
             Then
             afterward
             perceiving
             what
             an
             idle
             thing
             it
             was
             to
             confound
             grace
             and
             nature
             thus
             together
             ;
             o
             they
             said
             ,
             
               that
               the
               only
               grace
               which
               was
               not
               according
               to
               our
               merits
               ,
               was
               that
               whereby
               a
               man
               had
               his
               sinnes
               forgiven
               him
               .
            
             for
             they
             did
             not
             thinke
             ,
             that
             a
             sinner
             could
             rightly
             be
             said
             to
             merit
             any
             thing
             save
             Gods
             displeasure
             .
          
           
             But
             that
             at
             which
             they
             all
             aymed
             in
             generall
             was
             this
             ,
             p
             
               that
               Grace
               was
               only
               a
               kinde
               of
               Mistresse
               to
               Free-will
               ;
               and
               that
               by
               exhortations
               ,
               by
               the
               law
               ,
               by
               doctrine
               ,
               by
               the
               creatures
               ,
               by
               contemplation
               ,
               by
               miracles
               ,
               and
               by
               terrors
               outwardly
               ,
               it
               shewed
               it selfe
               to
               the
               judgement
               thereof
               :
               whereby
               every
               man
               according
               to
               the
               motion
               of
               his
               will
               ,
               if
               he
               did
               seeke
               ,
               might
               finde
               ;
               if
               he
               did
               aske
               ,
               might
               receive
               ;
               if
               he
               did
               knocke
               ,
               might
               enter
               in
               .
            
             And
             thus
             (
             saith
             Pelagius
             )
             doth
             God
             q
             
               worke
               in
               us
               to
               will
               that
               which
               is
               good
               ,
               to
               will
               that
               which
               is
               holy
               ;
               whilest
               finding
               us
               given
               to
               earthly
               lusts
               ,
               and
               like
               bruit
               beasts
               affecting
               only
               present
               things
               ,
               he
               inflameth
               us
               with
               the
               greatnesse
               of
               the
               glory
               to
               come
               ,
               and
               with
               promise
               of
               rewards
               ;
               whilest
               by
               the
               revelation
               of
               his
               wisdome
               he
               raiseth
               up
               our
               stupified
               will
               to
               the
               desire
               of
               God
               ;
               whilest
               he
               perswadeth
               us
               to
               all
               that
               good
               is
               .
            
             To
             this
             instructing
             and
             perswading
             grace
             doth
             Pelagius
             attribute
             the
             exciting
             of
             the
             Will
             :
             but
             the
             converting
             of
             it
             unto
             God
             (
             which
             followeth
             afterward
             )
             hee
             ascribeth
             wholly
             to
             the
             freedome
             of
             the
             will
             it selfe
             .
             
             r
             
               He
               that
               runneth
               unto
               God
            
             ,
             (
             saith
             he
             )
             
               and
               desireth
               to
               be
               ruled
               by
               God
               ,
               hanging
               his
               will
               upon
               Gods
               wil
               ;
               he
               who
               by
               adhering
               unto
               him
               continually
               ,
               is
               made
               ,
               according
               to
               the
               Apostle
               ,
               one
               spirit
               with
               him
               :
               doth
               not
               this
               but
               out
               of
               the
               freedome
               of
               his
               will.
               Which
               freedome
               who
               so
               useth
               aright
               ,
               doth
               so
               commit
               himselfe
               wholly
               to
               God
               ,
               and
               mortifieth
               all
               his
               owne
               will
               ,
               that
               he
               may
               say
               with
               the
               Apostle
               ;
               I
               live
               now
               ,
               yet
               not
               I
               ,
               but
               Christ
               liveth
               in
               me
               :
               and
               doth
               put
               his
               heart
               into
               Gods
               hand
               ,
               that
               God
               may
               incline
               it
               whither
               it
               shall
               please
               him
               .
            
             Here
             have
             you
             the
             full
             platforme
             laid
             downe
             of
             Pelagius
             his
             doctrine
             touching
             the
             conversion
             of
             a
             sinner
             .
             First
             ,
             he
             supposeth
             a
             possibilitie
             in
             nature
             ;
             whereby
             a
             man
             may
             will
             and
             doe
             good
             .
             secondly
             ,
             a
             corruption
             in
             act
             ;
             whereby
             a
             man
             doth
             will
             and
             doe
             the
             contrary
             .
             thirdly
             ,
             an
             exciting
             grace
             from
             God
             ;
             whereby
             the
             minde
             is
             inlightned
             ,
             and
             the
             will
             perswaded
             (
             upon
             consideration
             of
             the
             promises
             and
             threats
             propounded
             )
             to
             forsake
             that
             lewd
             course
             of
             life
             ,
             and
             to
             will
             and
             doe
             the
             things
             that
             are
             good
             and
             holy
             .
             fourthly
             ,
             an
             act
             of
             the
             free-will
             ,
             thus
             prepared
             by
             Gods
             exciting
             grace
             :
             whereby
             a
             man
             (
             without
             any
             further
             helpe
             from
             God
             )
             doth
             voluntarily
             yeeld
             unto
             these
             good
             motions
             ;
             and
             so
             
               runneth
               unto
               God
               ,
               desireth
               to
               be
               ruled
               by
               him
               ,
               hangeth
               his
               will
               upon
               Gods
               will
               ,
               and
               by
               adhering
               unto
               him
               is
               made
               one
               spirit
               with
               him
               .
               fifthly
               ,
            
             an
             assisting
             grace
             ;
             whereby
             God
             guideth
             the
             will
             thus
             converted
             ,
             and
             inclineth
             the
             heart
             whither
             it
             pleaseth
             him
             .
          
           
             We
             see
             three
             kindes
             of
             Grace
             here
             commended
             unto
             us
             by
             Pelagius
             .
             the
             first
             ,
             a
             naturall
             grace
             (
             as
             he
             fondly
             tearmed
             it
             )
             bringing
             with
             it
             a
             bare
             possibilitie
             only
             to
             will
             and
             doe
             good
             :
             which
             he
             said
             was
             not
             given
             according
             to
             merits
             ,
             because
             he
             held
             it
             to
             be
             given
             at
             the
             very
             
             beginning
             of
             mans
             being
             ,
             before
             which
             he
             could
             not
             possibly
             merit
             any
             thing
             .
             the
             second
             ,
             an
             ex●iting
             or
             perswading
             grace
             ,
             imparted
             unto
             such
             as
             were
             
               given
               to
               earthly
               lusts
               ,
               and
               like
               bruit
               beasts
               affected
               only
               present
               things
            
             ;
             who
             being
             in
             that
             case
             ,
             were
             far
             from
             meriting
             any
             good
             thing
             at
             Gods
             hands
             :
             and
             in
             that
             regard
             he
             affirmed
             ,
             that
             this
             grace
             likewise
             was
             given
             without
             any
             respect
             to
             precedent
             merits
             .
             the
             third
             ,
             an
             assisting
             grace
             ,
             by
             which
             God
             doth
             guide
             and
             incline
             the
             heart
             of
             the
             converted
             sinner
             ,
             to
             the
             doing
             of
             all
             good
             :
             and
             this
             he
             maintained
             to
             be
             given
             as
             a
             reward
             to
             that
             act
             of
             the
             free-will
             ,
             whereby
             it
             yeelded
             to
             the
             perswasions
             of
             the
             former
             exciting
             grace
             ,
             and
             so
             did
             actually
             convert
             it selfe
             to
             God.
             Now
             this
             is
             s
             
               the
               presumption
            
             which
             
               S.
               Augustine
            
             condemneth
             so
             much
             in
             these
             men
             ;
             that
             they
             durst
             say
             :
             
               We
               worke
               to
               merit
               that
               God
               may
               worke
               with
               us
               .
            
             that
             they
             t
             
               would
               first
               give
               to
               God
               ,
               that
               it
               might
               be
               recompensed
               to
               them
               againe
               :
               namely
               ,
               they
               first
               give
               somewhat
               out
               of
               their
               free-will
               ,
               that
               grace
               might
               be
               rendred
               to
               them
               againe
               for
               a
               reward
               .
            
             that
             they
             were
             of
             opinion
             ;
             u
             
               that
               our
               merit
               consisted
               in
               this
               ,
               that
               we
               were
               with
               God
               ,
               and
               that
               his
               grace
               was
               given
               according
               to
               this
               merit
               ,
               that
               he
               should
               also
               be
               with
               us
               :
               that
               our
               merit
               should
               be
               in
               this
               ,
               that
               we
               doe
               seeke
               him
               ;
               and
               according
               to
               this
               merit
               his
               grace
               was
               given
               that
               we
               should
               finde
               him
               .
            
             For
             they
             that
             followed
             Pelagius
             ,
             (
             refining
             herein
             a
             little
             the
             doctrine
             of
             their
             Master
             ,
             and
             delivering
             it
             in
             somewhat
             a
             more
             plausible
             manner
             )
             declared
             that
             x
             the
             merits
             which
             they
             held
             to
             goe
             before
             grace
             and
             to
             procure
             
             grace
             ,
             were
             ,
             
               asking
               ,
               seeking
            
             ,
             and
             knocking
             :
             and
             that
             y
             
               grace
               was
               given
               ,
               not
               according
               to
               the
               merit
               of
               our
               good
               workes
               ,
            
             (
             which
             they
             did
             acknowledge
             to
             be
             an
             effect
             ,
             and
             not
             a
             cause
             of
             this
             grace
             )
             
               but
               of
               our
               good
               will
            
             only
             .
             because
             (
             said
             they
             )
             
               the
               good
               will
               of
               man
               praying
               went
               before
               ,
               and
               the
               will
               of
               man
               beleeving
               went
               before
               that
               :
               that
               according
               to
               these
               merits
               the
               grace
               of
               God
               hearing
               might
               follow
               after
               .
            
             And
             all
             this
             they
             did
             under
             colour
             of
             maintaining
             free-will
             against
             the
             Manichees
             :
             for
             which
             they
             urged
             much
             that
             testimony
             of
             the
             Prophet
             ,
             Esa.
             1.19
             ,
             20.
             
             
               If
               yee
               be
               willing
               and
               hearken
               unto
               me
               ,
               yee
               shall
               eat
               the
               good
               things
               of
               the
               land
               :
               but
               if
               yee
               refuse
               and
               will
               not
               hearken
               unto
               me
               ,
               the
               sword
               shall
               consume
               them
               .
            
             But
             z
             
               what
               doth
               this
               profit
               them
            
             ?
             (
             saith
             
               S.
               Augustine
               )
               seeing
               they
               doe
               not
               so
               much
               defend
               free-will
               against
               the
               Manichees
               ,
               as
               extoll
               it
               against
               the
               Catholickes
               .
               For
               so
               would
               they
               have
               that
               understood
               which
               is
               said
               ;
               If
               yee
               be
               willing
               and
               hearken
               unto
               me
               :
               as
               if
               in
               that
               very
               precedent
               will
               there
               should
               be
               the
               meriting
               of
               the
               subsequent
               grace
               ;
               and
               so
               grace
               should
               be
               now
               no
               grace
               ,
               which
               is
               no
               gratuitie
               ,
               when
               it
               is
               rendred
               as
               due
               .
               But
               if
               they
               would
               so
               understand
               that
               which
               is
               said
               ,
               If
               yee
               be
               willing
               ;
               that
               they
               would
               also
               confesse
               that
               he
               doth
               prepare
               that
               good
               will
               ,
               of
               whom
               it
               is
               written
               ,
               The
               will
               is
               prepared
               by
               the
               Lord
               :
               they
               should
               use
               this
               testimonie
               like
               Catholickes
               ;
               and
               not
               only
               vanquish
               the
               old
               heresie
               of
               the
               Manichees
               ,
               but
               also
               crush
               the
               new
               of
               the
               Pelagians
               .
            
          
           
             Beside
             the
             professed
             Pelagians
             ,
             who
             directly
             did
             denie
             Originall
             sinne
             ;
             there
             arose
             others
             in
             the
             Church
             in
             
               S.
               Augustines
            
             daies
             ,
             that
             were
             tainted
             not
             a
             little
             
             with
             their
             errors
             in
             this
             point
             of
             Grace
             and
             Free-will
             ;
             as
             namely
             one
             Vitalis
             in
             Carthage
             ,
             and
             the
             Semi-pelagians
             (
             as
             they
             are
             commonly
             called
             )
             in
             France
             .
             For
             the
             first
             held
             ,
             that
             a
             
               God
               did
               worke
               in
               us
               to
               will
               by
               his
               Scriptures
               either
               read
               or
               heard
               by
               us
               :
               but
               that
               to
               consent
               unto
               them
               or
               not
               consent
               is
               so
               in
               our
               power
               ,
               that
               if
               we
               will
               it
               may
               be
               done
               ,
               if
               we
               will
               not
               ,
               we
               may
               make
               the
               operation
               of
               God
               to
               be
               of
               no
               force
               in
               us
               .
               For
               God
               doth
               worke
            
             (
             said
             he
             )
             
               as
               much
               as
               in
               him
               is
               that
               we
               may
               will
               ,
               when
               his
               word
               is
               made
               knowne
               unto
               us
               :
               but
               if
               we
               will
               not
               yeeld
               unto
               it
               ,
               we
               make
               that
               his
               operation
               shall
               have
               no
               profit
               in
               us
               .
            
             Against
             him
             
               S.
               Augustine
            
             disputeth
             largely
             in
             his
             107.
             
             Epistle
             ;
             where
             he
             maketh
             ●his
             to
             be
             the
             state
             of
             the
             question
             betwixt
             them
             ;
             b
             
               Whether
               Grace
               doth
               goe
               before
               or
               follow
               after
               the
               Will
               of
               man
               ,
               that
               is
               to
               say
               ,
            
             (
             as
             he
             further
             explaineth
             it
             )
             
               Whether
               it
               be
               therefore
               given
               us
               ,
               because
               we
               will
               ;
               or
               by
               it
               God
               doth
               worke
               even
               this
               also
               ,
               that
               we
               doe
               will.
            
             The
             worthy
             Doctor
             maintaineth
             that
             Grace
             goeth
             before
             ,
             and
             worketh
             the
             will
             unto
             good
             :
             which
             he
             strongly
             proveth
             ,
             both
             by
             the
             word
             of
             God
             and
             by
             the
             continuall
             practise
             of
             the
             Church
             ,
             in
             her
             prayers
             and
             thanksgivings
             for
             the
             conversion
             of
             unbeleevers
             .
             c
             For
             
               if
               thou
               dost
               confesse
            
             (
             saith
             he
             )
             
               that
               we
               are
               to
               pray
               for
               them
               ,
               surely
               thou
               dost
               pray
               that
               they
               may
               consent
               to
               the
               doctrine
               of
               God
               ,
               with
               their
               will
               freed
               from
               the
               power
               of
               darknesse
               .
               And
               thus
               it
               will
               come
               to
               passe
               ,
               that
               
               neither
               men
               shall
               be
               made
               to
               be
               beleevers
               but
               by
               their
               free-will
               ;
               and
               yet
               shall
               be
               made
               beleevers
               by
               his
               grace
               ,
               who
               hath
               freed
               their
               will
               from
               the
               power
               of
               darknesse
               .
               Thus
               both
               Gods
               grace
               is
               not
               denied
               ,
               but
               is
               shewed
               to
               be
               true
               without
               any
               humane
               merits
               going
               before
               it
               :
               and
               free-will
               is
               so
               defended
               ,
               that
               it
               is
               made
               solide
               with
               humilitie
               ,
               and
               not
               throwne
               downe
               headlong
               by
               being
               lifted
               up
               ;
               that
               he
               that
               rejoyceth
               ,
               may
               not
               rejoyce
               in
               man
               ,
               either
               any
               other
               or
               yet
               himselfe
               ,
               but
               in
               the
               Lord.
            
             and
             againe
             :
             d
             
               How
               doth
               God
               expect
               the
               wills
               of
               men
               that
               they
               should
               prevent
               him
               ,
               to
               whom
               he
               might
               give
               grace
               :
               when
               we
               doe
               give
               him
               thanks
               not
               undeservedly
               in
               the
               behalfe
               of
               them
               ,
               whom
               not
               beleeving
               ,
               and
               persecuting
               his
               doctrine
               with
               an
               ungodly
               will
               ,
               he
               hath
               prevented
               with
               his
               mercy
               ,
               and
               with
               a
               most
               omnipotent
               facilitie
               converted
               them
               unto
               himselfe
               ,
               and
               made
               them
               willing
               of
               unwilling
               ?
               Why
               doe
               we
               give
               him
               thanks
               for
               this
               ,
               if
               he
               himselfe
               did
               not
               this
               ?
            
             e
             
               Questionlesse
               we
               doe
               not
               pray
               to
               God
               ,
               but
               faine
               that
               we
               doe
               pray
               ,
               if
               we
               beleeve
               that
               not
               he
               ,
               but
               our selves
               be
               the
               doers
               of
               that
               which
               we
               pray
               for
               .
               Questionlesse
               we
               doe
               not
               give
               thanks
               to
               God
               ,
               but
               faine
               that
               we
               give
               thanks
               ;
               if
               we
               doe
               not
               thinke
               that
               he
               doth
               the
               thing
               ,
               for
               which
               we
               give
               him
               thanks
               .
               If
               deceitfull
               lips
               be
               found
               in
               any
               other
               speeches
               of
               men
               ,
               at
               leastwise
               let
               them
               not
               be
               found
               in
               prayers
               .
               Farre
               be
               it
               from
               us
               ,
               that
               what
               we
               doe
               beseech
               God
               to
               doe
               with
               our
               mouthes
               and
               voices
               ,
               
               we
               should
               denie
               that
               he
               doth
               it
               in
               our
               hearts
               :
               and
               ,
               which
               is
               more
               grievous
               ,
               to
               the
               deceiving
               of
               others
               also
               ,
               not
               conceale
               the
               same
               in
               our
               disputations
               ;
               and
               whilest
               we
               will
               needs
               defend
               free-will
               before
               men
               ,
               we
               should
               leese
               the
               helpe
               of
               prayer
               with
               God
               ,
               and
               not
               have
               true
               giving
               of
               thanks
               ,
               whilest
               we
               doe
               not
               acknowledge
               true
               grace
               .
               If
               we
               will
               truly
               defende
               free-will
               ,
               let
               us
               not
               oppugne
               that
               by
               which
               it
               is
               made
               free
               .
               For
               who
               so
               oppugneth
               grace
               ,
               whereby
               our
               will
               is
               made
               free
               to
               decline
               from
               evill
               and
               to
               doe
               good
               ;
               he
               will
               have
               his
               will
               to
               be
               still
               captive
               .
            
             Thus
             doth
             
               S.
               Augustine
            
             deale
             with
             Vitalis
             :
             to
             whom
             he
             saith
             ,
             f
             
               I
               doe
               not
               beleeve
               indeed
               that
               thou
               art
               a
               Pelagian
               hereticke
               ;
               but
               so
               I
               would
               have
               thee
               to
               be
               ,
               that
               no
               part
               of
               that
               error
               may
               passe
               unto
               thee
               ,
               or
               be
               left
               in
               thee
               .
            
          
           
             The
             doctrine
             of
             the
             Semi-pelagians
             in
             France
             is
             related
             by
             
               Prosper
               Aquitanicus
            
             and
             
               Hilarius
               Arelatensis
            
             ,
             in
             their
             severall
             epistles
             written
             to
             
               S.
               Augustine
            
             of
             this
             argument
             .
             g
             
               They
               doe
               agree
            
             (
             saith
             
               Hilarius
               )
               that
               all
               men
               were
               lost
               in
               Adam
               ,
               and
               that
               from
               thence
               no
               man
               by
               his
               proper
               will
               can
               be
               freed
               :
               but
               this
               they
               say
               is
               agreeable
               to
               the
               truth
               ,
               or
               answerable
               to
               the
               preaching
            
             of
             the
             word
             ;
             
               that
               when
               the
               meanes
               of
               obtaining
               salvation
               is
               declared
               to
               such
               as
               are
               cast
               downe
               and
               would
               never
               rise
               againe
               by
               their
               owne
               strength
               ,
               they
               by
               that
               merit
               ,
               whereby
               they
               doe
               will
               and
               beleeve
               that
               they
               can
               be
               healed
               from
               their
               disease
               ,
               may
               obtaine
               both
               the
               increase
               of
               that
               faith
               ,
               and
               the
               effecting
               of
               their
               whole
               health
               .
            
             And
             h
             
               that
               grace
               is
               not
               denied
               ,
               when
               such
               a
               will
               as
               this
               is
               said
               to
               goe
               before
               it
               ,
               which
               seeketh
               
               only
               a
               Physitian
               ,
               but
               is
               not
               of
               it selfe
               otherwise
               able
               to
               doe
               any
               thing
               .
               For
               as
               touching
               that
               place
               ,
               As
               he
               hath
               distributed
               to
               every
               one
               the
               measure
               of
               faith
               ;
               and
               other
               like
               testimonies
               :
               they
               would
               have
               them
               make
               for
               this
               ,
               that
               he
               should
               be
               holpen
               that
               hath
               begun
               to
               will
               ;
               but
               not
               that
               this
               also
               should
               be
               given
               unto
               him
               ,
               that
               he
               might
               will.
               Prosper
            
             in
             his
             Pöems
             doth
             thus
             deliver
             it
             .
             
               
                 i
                 Gratia
                 quâ
                 Christi
                 populus
                 sumus
                 ,
                 hoc
                 cohibetur
              
               
                 Limite
                 vobiscum
                 ,
                 &
                 formam
                 hanc
                 asseribitis
                 illi
                 :
              
               
                 Ut
                 cunctos
                 vocet
                 illa
                 quidem
                 ,
                 invitetque
                 nec
                 ullum
              
               
                 Praeteriens
                 ,
                 studeat
                 communem
                 adferre
                 salutem
              
               
                 Omnibus
                 ,
                 &
                 totum
                 peccato
                 absolvere
                 mundum
                 .
              
               
                 Sed
                 proprio
                 quemque
                 arbitrio
                 parere
                 vocanti
                 ,
              
               
                 Iudicioque
                 suo
                 ,
                 motâ
                 se
                 extendere
                 mente
              
               
                 Ad
                 lucem
                 oblatam
                 ;
                 quae
                 se
                 non
                 subtrahat
                 ulli
                 ,
              
               
                 Sed
                 cupidos
                 recti
                 iuvet
                 ,
                 illustretque
                 volentes
                 .
              
               
                 Hinc
                 adjutoris
                 Domini
                 bonitate
                 magistrâ
              
               
                 Crescere
                 virtutum
                 studia
                 ;
                 ut
                 quod
                 quisque
                 petendum
              
               
                 Mandatis
                 didicit
                 ,
                 jugi
                 sectetur
                 amore
                 .
              
               
                 Esse
                 autem
                 edoctis
                 istam
                 communiter
                 aequam
              
               
                 Libertatem
                 animis
                 ,
                 ut
                 cursum
                 explere
                 beatum
              
               
                 Persistendo
                 queant
                 :
                 finem
                 effectumque
                 petitum
              
               
                 Dante
                 Deo
                 ,
                 ingenijs
                 qui
                 nunquam
                 desit
                 honestis
                 .
              
               
                 Sed
                 quia
                 non
                 idem
                 est
                 cunctis
                 vigor
                 ,
                 &
                 variarum
              
               
                 Illecebris
                 rerum
                 trahitur
                 dispersa
                 voluntas
                 :
              
               
                 Sponte
                 aliquos
                 vitijs
                 succumbere
                 ,
                 qui
                 potuissent
              
               
                 A
                 lapsu
                 re
                 vocare
                 pedem
                 ,
                 stabilesque
                 manere
                 .
              
            
          
           
             Against
             these
             opinions
             ,
             
               S.
               Augustine
            
             wrote
             his
             two
             bookes
             ,
             
               of
               the
               Predestination
               of
               the
               Saints
               ,
            
             and
             
               of
               the
               gift
               of
               Perseverance
            
             :
             in
             the
             former
             whereof
             he
             hath
             this
             memorable
             passage
             among
             divers
             others
             .
             
             k
             
               Many
               heare
               the
               word
               of
               truth
               ;
               but
               some
               doe
               beleeve
               ,
               others
               doe
               contradict
               .
               Therefore
               these
               have
               a
               will
               to
               beleeve
               ,
               the
               others
               have
               not
               .
               Who
               is
               ignorant
               of
               this
               ?
               who
               would
               denie
               it
               ?
               But
               seeing
               the
               will
               is
               to
               some
               prepared
               by
               the
               Lord
               ,
               to
               others
               not
               ,
               we
               are
               to
               discerne
               what
               doth
               proceed
               from
               his
               mercy
               ,
               and
               what
               from
               his
               iudgement
               .
               That
               which
               Israël
               did
               seeke
               (
               saith
               the
               Apostle
               )
               he
               obtained
               not
               :
               but
               the
               election
               hath
               obtained
               it
               ,
               and
               the
               rest
               were
               blinded
               ,
            
             (
             Rom.
             11.7
             .
             )
             
               Behold
               mercy
               and
               judgement
               ;
               mercy
               in
               the
               election
               which
               hath
               obtained
               the
               righteousnesse
               of
               God
               ,
               but
               judgement
               upon
               the
               rest
               that
               were
               blinded
               :
               and
               yet
               the
               one
               because
               they
               would
               ,
               did
               beleeve
               ;
               the
               others
               because
               they
               would
               not
               ,
               did
               not
               beleeve
               .
               Mercy
               therefore
               and
               judgement
               were
               executed
               even
               upon
               the
               wills
               themselves
               .
            
             Against
             the
             same
             opinions
             divers
             treatises
             were
             published
             by
             Prosper
             also
             ;
             who
             chargeth
             these
             men
             with
             l
             
               nourishing
               the
               poyson
            
             of
             the
             Pelagian
             pravitie
             ,
             by
             their
             positions
             :
             inasmuch
             as
             1.
             
               the
               beginning
               of
               salvation
               is
               naughtily
               placed
               in
               man
            
             by
             them
             .
             2.
             
               the
               will
               of
               man
               is
               impiously
               preferred
               before
               the
               will
               of
               God
               :
               as
               if
               therefore
               one
               should
               be
               holpen
               because
               he
               did
               will
               ,
               and
               did
               not
               therefore
               will
               because
               he
               was
               holpen
               .
            
             3.
             
               a
               man
               originally
               evill
               is
               naughtily
               beleeved
               to
               begin
               his
               receiving
               of
               good
               ,
               not
               from
               the
               highest
               good
               ,
               but
               from
               himselfe
               .
            
             4.
             
               it
               is
               thought
               that
               God
               may
               otherwise
               be
               pleased
               ,
               than
               out
               of
               that
               which
               he
               himselfe
               hath
               bestowed
               .
            
             But
             he
             maintaineth
             constantly
             ,
             that
             both
             the
             beginning
             and
             ending
             of
             a
             
             mans
             conversion
             is
             wholly
             to
             be
             ascribed
             unto
             grace
             :
             and
             that
             God
             effecteth
             this
             grace
             in
             us
             ,
             
               not
               by
               way
               of
               counsell
               and
               perswasion
               only
               ,
               but
               by
               an
               inward
               change
               and
               reformation
               of
               the
               minde
               ;
               making
               up
               a
               new
               vessell
               of
               a
               broken
               one
               ,
               by
               a
               creating
               vertue
               .
            
             
               
                 m
                 Non
                 hoc
                 consilio
                 tantùm
                 hortatuque
                 benigno
              
               
                 Suadens
                 atque
                 docens
                 ,
                 quasi
                 normam
                 legis
                 haberet
              
               
                 Gratia
                 :
                 sed
                 mutans
                 intus
                 mentem
                 ,
                 atque
                 reformans
                 ,
              
               
                 Vasque
                 novum
                 ex
                 fracto
                 fingens
                 ,
                 virtute
                 creandi
                 .
              
            
          
           
             The
             Writers
             of
             principal
             esteeme
             on
             the
             other
             side
             ,
             were
             n
             
               Iohannes
               Cassianus
            
             ,
             and
             
               Faustus
               Regiensis
            
             or
             Reiensis
             :
             the
             former
             of
             which
             was
             encountred
             by
             Prosper
             (
             in
             his
             booke
             
               Contra
               Collatorem
            
             )
             the
             latter
             by
             
               Fulgentius
               ,
               Ioh.
               Maxentius
               ,
               Facundus
               ,
               Caesarius
               ,
               Iohannes
               Antiochenus
               :
            
             as
             also
             by
             Gelasius
             and
             his
             Romane
             Synod
             of
             LXX
             .
             Bishops
             ,
             the
             writings
             of
             them
             both
             were
             rejected
             amongst
             the
             bookes
             Apocryphall
             .
             And
             lastly
             by
             the
             joint
             authoritie
             both
             of
             the
             See
             of
             Rome
             ,
             and
             of
             the
             French
             Bishops
             assembled
             in
             the
             second
             Councell
             of
             Orange
             ,
             in
             the
             yeare
             of
             our
             Lord
             DXXIX
             .
             sentence
             was
             giuen
             against
             the
             Pelagians
             and
             Semi-Pelagians
             in
             generall
             ,
             that
             their
             opinions
             touching
             Grace
             and
             Free-will
             ,
             were
             not
             agreeable
             to
             
               the
               rule
               of
               the
               Catholike
               faith
               :
            
             and
             these
             conclusions
             following
             ,
             among
             sundrie
             others
             ,
             determined
             in
             particular
             .
          
           
             o
             
               If
               any
               doth
               say
               ,
               that
               by
               mans
               prayer
               the
               grace
               of
               God
               may
               be
               conferred
               ;
               and
               that
               it
               is
               not
               grace
               it selfe
               which
               maketh
               ,
               that
               God
               is
               prayed
               unto
               by
               us
               :
               he
               contradicteth
               the
               Prophet
               Esay
               ,
               or
               the
               Apostle
               saying
               the
               same
               thing
               ;
               I
               was
               found
               of
               them
               that
               sought
               me
               not
               ,
               and
               have
               beene
               made
               manifest
               to
               them
               that
               asked
               not
               after
               me
               ,
            
             (
             Esai
             .
             65.1
             .
             Rom.
             10.20
             .
             )
          
           
           
             p
             
               If
               any
               man
               defend
               ,
               that
               God
               doth
               expect
               our
               will
               ,
               that
               we
               may
               be
               purged
               from
               sinne
               ;
               and
               doth
               not
               confesse
               ,
               that
               this
               will
               of
               ours
               to
               be
               purged
               ,
               is
               wrought
               in
               us
               by
               the
               infusion
               and
               operation
               of
               the
               holy
               Ghost
               :
               he
               resisteth
               the
               holy
               Ghost
               ,
               saying
               by
               Salomon
               ;
               The
               will
               is
               prepared
               by
               the
               Lord
               ,
            
             (
             Prov.
             8.35
             .
             according
             to
             the
             LXX
             .
             )
             
               and
               the
               Apostle
               preaching
               wholesomely
               ;
               It
               is
               God
               which
               worketh
               in
               you
               ,
               both
               to
               will
               and
               to
               doe
               ,
               of
               his
               good
               pleasure
               :
            
             (
             Phil.
             2.13
             .
             )
          
           
             q
             
               If
               any
               man
               say
               ,
               that
               to
               us
               ,
               without
               grace
               ,
               beleeving
               ,
               willing
               ,
               desiring
               ,
               endevouring
               ,
               labouring
               ,
               watching
               ,
               studying
               ,
               asking
               ,
               seeking
               ,
               knocking
               ,
               mercie
               is
               conferred
               by
               God
               ;
               and
               doth
               not
               confesse
               ,
               that
               it
               is
               wrought
               in
               us
               by
               the
               infusion
               and
               inspiration
               of
               the
               holy
               Ghost
               ,
               that
               we
               may
               beleeve
               ,
               will
               ,
               or
               doe
               all
               these
               things
               as
               we
               ought
               ;
               and
               doth
               make
               the
               helpe
               of
               grace
               to
               follow
               after
               mans
               either
               humilitie
               or
               obedience
               ,
               neither
               doth
               yeeld
               that
               it
               is
               the
               gift
               of
               grace
               it selfe
               ,
               that
               we
               are
               obedient
               and
               humble
               :
               he
               resisteth
               the
               Apostle
               ,
            
             saying
             ;
             
               What
               hast
               thou
               ,
               that
               thou
               hast
               not
               received
               ?
            
             (
             1
             Cor.
             4.7
             .
             )
             
               and
               ,
               By
               the
               grace
               of
               God
               I
               am
               that
               I
               am
               ,
            
             (
             1
             Cor.
             15.10
             .
             )
          
           
             r
             
               It
               is
               of
               Gods
               gift
               ,
               both
               when
               we
               doe
               thinke
               aright
               ,
               and
               when
               we
               hold
               our
               feet
               from
               falshood
               and
               unrighteousnesse
               .
               For
               as
               oft
               as
               we
               doe
               good
               things
               ,
               God
               worketh
               in
               us
               ,
               and
               with
               us
               ,
               that
               we
               may
               worke
               .
            
          
           
             s
             
               There
               are
               many
               good
               things
               done
               in
               man
               ,
               which
               man
               doth
               not
               .
               But
               man
               doth
               no
               good
               things
               ,
               which
               God
               doth
               not
               make
               man
               to
               doe
               .
            
          
           
           
             t
             
               This
               also
               doe
               we
               wholesomely
               professe
               and
               beleeve
               ,
               that
               in
               every
               good
               worke
               we
               doe
               not
               beginne
               ,
               and
               are
               holpen
               afterwards
               by
               the
               mercie
               of
               God
               ;
               but
               hee
               first
               of
               all
               ,
               no
               good
               merits
               of
               ours
               going
               before
               ,
               inspireth
               into
               us
               both
               faith
               and
               the
               love
               of
               him
               :
               that
               we
               may
               both
               faithfully
               seeke
               the
               Sacrament
               of
               Baptisme
               ,
               and
               after
               Baptisme
               with
               his
               helpe
               ,
               we
               way
               fulfill
               the
               things
               that
               are
               pleasing
               unto
               him
               .
            
          
           
             Touching
             which
             last
             Canon
             we
             may
             note
             :
             First
             for
             the
             reading
             ,
             that
             in
             the
             Tomes
             of
             the
             Councels
             set
             out
             by
             Binius
             ,
             it
             is
             most
             notoriously
             corrupted
             .
             For
             where
             the
             Councell
             hath
             ,
             
               Nullis
               praecedentibus
               bonis
               meritis
               ,
               No
               good
               merits
               going
               before
            
             ;
             there
             wee
             reade
             ,
             u
             
               Multis
               praecedentibus
               bonis
               meritis
               ,
               Many
               good
               merits
               going
               before
               .
               Secondly
               ,
            
             for
             the
             meaning
             ,
             that
             x
             
               the
               Fathers
               understand
               grace
               to
               be
               given
               according
               to
               merits
               ;
               when
               any
               thing
               is
               done
               by
               our
               owne
               strength
               ,
               in
               respect
               whereof
               grace
               is
               given
               ,
               although
               it
               be
               no
               merit
               of
               condignitie
               :
            
             as
             both
             Bellarmine
             him selfe
             doth
             acknowledge
             in
             the
             explication
             of
             the
             determination
             of
             the
             Palaestine
             Synod
             against
             Pelagius
             ;
             and
             in
             the
             case
             of
             the
             Semi-Pelagians
             ,
             as
             it
             is
             delivered
             by
             Cassianus
             ,
             is
             most
             evident
             .
             For
             y
             
               the
               grace
               of
               God
            
             (
             saith
             he
             )
             
               doth
               alwaies
               so
               cooperate
               to
               the
               good
               part
               with
               our
               Free-will
               ,
               and
               in
               all
               things
               helpe
               ,
               protect
               and
               defend
               it
               ,
               that
               sometime
               it
               either
               requireth
               ,
               or
               expecteth
               from
               it
               some
               endevours
               of
               a
               good
               will
               ;
               that
               it
               may
               not
               seeme
               to
               
               conferre
               its
               gifts
               upon
               one
               that
               is
               altogether
               sleeping
               ,
               and
               given
               to
               sluggish
               idlenesse
               :
               seeking
               occasions
               after
               a
               sort
               ,
               whereby
               the
               dulnesse
               of
               humane
               slothfulnesse
               being
               shaken
               off
               ,
               the
               bargenesse
               of
               its
               bountie
               may
               not
               seeme
               to
               be
               unreasonable
               ,
               while
               it
               imparteth
               the
               same
               under
               the
               colour
               of
               a
               kinde
               of
               desire
               and
               labour
               .
               Yet
               so
               notwithstanding
               that
               grace
               may
               alwaies
               continue
               to
               be
               gratious
               and
               free
               ;
               while
               to
               such
               kinde
               of
               small
               and
               little
               endevours
               ,
               with
               an
               inestimable
               largesse
               it
               giveth
               so
               great
               glory
               of
               immortalitie
               ,
               so
               great
               gifts
               of
               everlasting
               blisse
               .
            
             z
             
               Let
               humane
               frailtie
               therefore
               endevour
               as
               much
               as
               it
               will
               ,
               it
               cannot
               be
               equall
               to
               the
               retribution
               that
               is
               to
               come
               ;
               neither
               by
               the
               labours
               thereof
               doth
               it
               so
               diminish
               Gods
               grace
               ,
               that
               it
               doth
               not
               alwaies
               continue
               to
               be
               given
               freely
               .
            
          
           
             Where
             you
             may
             observe
             ,
             from
             what
             fountaine
             the
             Schoole-men
             did
             derive
             their
             doctrine
             of
             workes
             preparatorie
             ,
             meriting
             grace
             by
             way
             of
             congruitie
             ,
             though
             not
             of
             condignitie
             .
             For
             Cassianus
             (
             whom
             a
             Prosper
             chargeth
             ,
             notwithst●nding
             all
             this
             qualifying
             of
             the
             matter
             ,
             to
             be
             a
             maintainer
             in
             very
             deed
             of
             that
             damned
             point
             of
             Pelagianisme
             ;
             that
             
               the
               grace
               of
               God
               was
               given
               according
               to
               our
               merits
               )
               Cassianus
               ,
            
             I
             say
             ,
             was
             a
             man
             that
             bare
             great
             sway
             in
             our
             Monasteries
             ,
             where
             his
             writings
             were
             accounted
             as
             the
             Monkes
             generall
             Rules
             :
             and
             untill
             the
             other
             day
             ,
             Faustus
             him selfe
             (
             who
             of
             all
             others
             most
             cunningly
             opposed
             the
             doctrine
             of
             
               S.
               Augustine
            
             touching
             grace
             and
             free-will
             )
             was
             accepted
             in
             the
             Popish
             Schooles
             for
             a
             reverend
             Doctor
             and
             a
             Catholike
             Bishop
             .
             Yea
             the
             workes
             of
             Pelagius
             himselfe
             were
             had
             in
             such
             account
             ,
             that
             some
             of
             them
             (
             as
             his
             Epistle
             
               ad
               Demetriadem
            
             for
             example
             ,
             and
             his
             Exposition
             upon
             
               S.
               Pauls
            
             Epistles
             ,
             which
             are
             fraught
             with
             his
             hereticall
             opinion●
             )
             haue
             passed
             from
             hand
             to
             hand
             ,
             as
             if
             they
             had
             
             beene
             written
             by
             
               S.
               Hierome
            
             ;
             and
             as
             such
             ,
             have
             beene
             alledged
             against
             us
             by
             some
             of
             our
             Adversaries
             in
             this
             very
             question
             of
             Free-will
             .
             The
             lesse
             is
             it
             to
             be
             wondered
             ,
             that
             three
             hundred
             yeares
             agoe
             in
             the
             mid-night
             of
             Popery
             ,
             the
             
               profound
               Doctor
               Thomas
               Bradwardin
            
             (
             then
             Chancellor
             of
             London
             ,
             and
             afterwards
             Archbishop
             of
             Canterbury
             )
             should
             beginne
             his
             Disputations
             ,
             
               Of
               the
               cause
               of
               God
            
             against
             Pelagius
             with
             this
             lamentable
             complaint
             .
             b
             
               Behold
               ,
               (
               I
               speake
               it
               ,
               with
               griefe
               of
               heart
               touched
               inwardly
               )
               as
               in
               old
               time
               against
               one
               Prophet
               of
               God
               ,
               there
               were
               found
               eight
               hundred
               and
               fiftie
               Prophets
               of
               Baal
               ;
               unto
               whom
               an
               innumerable
               company
               of
               people
               did
               adhere
               :
               s●
               at
               this
               day
               ,
               in
               this
               cause
               ,
               how
               many
               (
               O
               Lord
               )
               doe
               now
               fight
               with
               Pelagius
               for
               Free-will
               against
               thy
               free
               grace
               ,
               and
               against
               Paul
               ,
               the
               spirituall
               Champion
               of
               grace
               ?
            
             c
             
               For
               the
               whole
               world
               almost
               is
               gone
               after
               Pelagius
               into
               error
               .
               Arise
               therefore
               ,
               O
               Lord
               ,
               judge
               thine
               owne
               cause
               ;
               and
               him
               that
               defendeth
               thee
               ,
               defend
               ,
               protect
               ,
               strengthen
               ,
               comfort
               .
            
             To
             whose
             judgement
             I
             also
             now
             leave
             these
             d
             
               Vaine
               defenders
            
             ,
             or
             (
             as
             
               S.
               Augustine
            
             rightly
             censureth
             them
             )
             deceivers
             ,
             and
             
               puffers
               up
            
             ,
             and
             presumptuous
             extollers
             
               of
               Free-will
            
             .
          
        
         
           
             OF
             MERITS
             .
          
           
             IN
             the
             last
             place
             we
             are
             told
             ,
             that
             the
             Fathers
             of
             the
             unspotted
             Church
             of
             Rome
             did
             ●each
             ,
             Tha●
             man
             
               for
               
               his
               meritorious
               workes
               receiveth
               ,
               through
               the
               assistance
               of
               Gods
               grace
               ,
               the
               blisse
               of
               everlasting
               happinesse
               .
            
             But
             our
             Challenger
             ,
             I
             suppose
             ,
             will
             hardly
             finde
             one
             Father
             either
             of
             the
             spotted
             or
             unspotted
             Church
             of
             Rome
             ,
             that
             ever
             spake
             so
             babishly
             herein
             ,
             as
             he
             maketh
             them
             all
             to
             doe
             .
             
               That
               man
               ,
               by
               the
               assistance
               of
               Gods
               grace
               ,
               may
               doe
               meritorious
               workes
               ,
            
             we
             have
             read
             in
             divers
             Authors
             ,
             and
             in
             divers
             meanings
             .
             But
             after
             these
             workes
             done
             ,
             that
             a
             man
             should
             
               receive
               through
               the
               assistance
               of
               Gods
               grace
               the
               blisse
               of
               everlasting
               happinesse
               ,
            
             is
             such
             a
             peece
             of
             gibbrish
             ,
             as
             I
             doe
             not
             remember
             that
             before
             now
             I
             have
             ever
             met
             withall
             even
             in
             Babel
             it selfe
             .
             For
             with
             them
             that
             understand
             what
             they
             speake
             ,
             assistance
             hath
             reference
             to
             the
             doing
             of
             the
             worke
             ,
             not
             to
             the
             receiving
             of
             the
             reward
             :
             and
             simply
             to
             say
             ,
             that
             a
             man
             
               for
               his
               meritorious
               workes
            
             (
             taking
             merit
             here
             as
             the
             Romanists
             in
             this
             question
             would
             have
             it
             taken
             )
             
               receiveth
               through
               Gods
               grace
               the
               blisse
               of
               everlasting
               happinesse
            
             ;
             is
             to
             speake
             flat
             contrarieties
             ,
             and
             to
             conjoine
             those
             things
             ,
             that
             cannot
             possibly
             be
             coupled
             together
             .
             For
             that
             conclusion
             of
             Bernard
             is
             most
             certaine
             :
             a
             
               There
               is
               no
               place
               for
               grace
               to
               enter
               ,
               where
               merit
               hath
               taken
               possession
               .
            
             because
             it
             is
             grounded
             upon
             the
             Apostles
             determination
             ,
             Rom.
             11.6
             .
             
               If
               it
               be
               of
               grace
               ,
               it
               is
               no
               more
               of
               workes
               :
               or
               else
               were
               grace
               no
               more
               grace
               .
            
          
           
             Neither
             doe
             we
             therefore
             take
             away
             the
             reward
             ,
             because
             we
             deny
             the
             merit
             of
             good
             workes
             .
             Wee
             know
             ,
             that
             in
             the
             keeping
             of
             Gods
             Commandements
             there
             
               is
               great
               reward
            
             ;
             Psal.
             19.11
             .
             and
             that
             unto
             him
             who
             
               soweth
               righteousnesse
            
             ,
             there
             shall
             be
             
               a
               sure
               reward
            
             ;
             Prov.
             11.18
             .
             But
             the
             question
             is
             ,
             whence
             he
             that
             soweth
             in
             this
             manner
             ,
             must
             expect
             to
             reape
             so
             great
             and
             so
             sure
             a
             harvest
             ?
             Whether
             from
             Gods
             justice
             ;
             which
             he
             must
             doe
             
             if
             hee
             stand
             as
             the
             Iesuites
             would
             have
             him
             doe
             upon
             merit
             :
             or
             from
             his
             mercie
             ;
             as
             a
             recompence
             freely
             bestowed
             out
             of
             Gods
             gracious
             bountie
             ,
             and
             not
             in
             justice
             due
             for
             the
             worth
             of
             the
             worke
             performed
             .
             Which
             question
             ,
             we
             thinke
             ,
             the
             Prophet
             Hosea
             hath
             sufficiently
             resolved
             ;
             when
             he
             biddeth
             us
             
               sow
               to
               our selves
               in
               righteousnesse
            
             ,
             and
             
               reape
               in
            
             MERCIE
             ,
             Hose
             .
             10.12
             .
             Neither
             doe
             we
             hereby
             any
             whit
             detract
             from
             the
             truth
             of
             that
             axiome
             ,
             That
             
               God
               will
               give
               every
               man
               acccording
               to
               his
               works
               :
            
             for
             still
             the
             question
             remaineth
             the
             very
             same
             ;
             whether
             God
             may
             not
             judge
             a
             man
             according
             to
             his
             workes
             ,
             when
             he
             sitteth
             upon
             the
             
               throne
               of
               grace
            
             ,
             as
             well
             as
             when
             he
             sitteth
             upon
             the
             
               throne
               of
               justice
            
             ?
             and
             wee
             thinke
             here
             ,
             that
             the
             Prophet
             David
             hath
             fully
             cleared
             the
             case
             ,
             in
             that
             one
             sentence
             ,
             Psal.
             62.12
             .
             
               With
               thee
               ,
               O
               Lord
               ,
               is
            
             MERCY
             :
             
               for
               thou
               rewardest
               every
               one
               according
               to
               his
               worke
               .
            
          
           
             Originally
             therefore
             ,
             and
             in
             it selfe
             ,
             we
             hold
             that
             this
             reward
             proceedeth
             meerely
             from
             Gods
             free
             bountie
             and
             mercie
             :
             but
             accidentally
             ,
             in
             regard
             that
             God
             hath
             tied
             himselfe
             by
             his
             word
             and
             promise
             to
             conferre
             such
             a
             reward
             ,
             we
             grant
             that
             it
             now
             proveth
             in
             a
             sort
             to
             be
             an
             act
             of
             justice
             .
             even
             as
             in
             
               forgiving
               of
               our
               sins
            
             (
             which
             in
             it selfe
             all
             men
             know
             to
             be
             an
             act
             of
             mercie
             )
             he
             is
             said
             to
             be
             faithfull
             and
             just
             ,
             1
             Ioh.
             1.9
             .
             namely
             ,
             in
             regard
             of
             the
             faithfull
             performance
             of
             his
             promise
             .
             For
             promise
             ,
             we
             see
             ,
             amongst
             honest
             men
             is
             counted
             a
             due
             debt
             .
             but
             the
             thing
             promised
             being
             free
             ,
             and
             on
             our
             part
             altogether
             undeserved
             ,
             if
             the
             promiser
             did
             not
             performe
             ,
             and
             proved
             not
             to
             be
             so
             good
             as
             his
             word
             ;
             he
             could
             not
             properly
             be
             said
             to
             doe
             me
             wrong
             ,
             but
             rather
             to
             wrong
             himself
             ,
             by
             impairing
             his
             own
             credit
             .
             And
             therfore
             Aquinas
             himselfe
             confesseth
             ,
             b
             
               that
               God
               is
               not
               hereby
               simply
               
               made
               a
               debter
               to
               us
               ,
               but
               to
               himselfe
               ;
               in
               as
               much
               as
               it
               is
               requisite
               that
               his
               owne
               ordinance
               should
               be
               fulfilled
               .
            
             Thus
             was
             Moses
             carefull
             to
             put
             the
             children
             of
             Israel
             in
             minde
             touching
             the
             Land
             of
             Canaan
             (
             which
             was
             a
             type
             of
             our
             eternall
             habitation
             in
             Heaven
             )
             that
             it
             was
             a
             Land
             of
             promise
             ,
             and
             not
             of
             merit
             :
             which
             God
             did
             give
             them
             to
             possesse
             ,
             
               not
               for
               their
               righteousnesse
               ,
               or
               for
               their
               upright
               bea
               rt
               ,
            
             but
             
               that
               he
               might
               performe
               the
               word
               which
               he
               sware
               unto
               their
               Fathers
               ,
               Abraham
               ,
               Izhak
               ,
               and
               Iacob
               ,
            
             (
             Deut.
             9.5
             .
             )
             Whereupon
             the
             Levites
             say
             ,
             in
             their
             praier
             unto
             God
             ,
             Nehem.
             9.8
             .
             
               Thou
               madest
               a
               covenant
               with
               Abraham
               ,
               to
               give
               unto
               his
               seed
               the
               Land
               of
               the
               Canaanites
               ;
               and
               hast
               performed
               thy
               word
               ,
               because
               thou
               art
            
             IUST
             .
             Now
             because
             the
             Lord
             had
             made
             a
             like
             
               promise
               of
               the
               Crowne
               of
               life
               to
               them
               that
               love
               him
               :
            
             (
             Iam.
             1.12
             .
             )
             therefore
             
               S.
               Paul
            
             doth
             not
             sticke
             in
             like
             manner
             to
             attribute
             this
             also
             to
             Gods
             
               justice
               .
               Henceforth
            
             (
             saith
             he
             ,
             2
             Tim.
             4.8
             .
             )
             
               is
               laid
               up
               for
               me
               the
               crowne
               of
               righteousnesse
               ,
               which
               the
               Lord
               ,
               the
               righteous
               Iudge
               ,
               shall
               give
               me
               at
               that
               day
               :
               and
               not
               to
               me
               only
               ,
               but
               unto
               all
               them
               also
               that
               love
               his
               appearing
               .
            
             Upon
             which
             place
             ,
             Bernard
             ,
             in
             his
             booke
             of
             
               Grace
               and
               Free-will
            
             ,
             saith
             most
             sweetly
             .
             c
             
               That
               therefore
               which
               Paul
               expecteth
               ,
               is
               a
               crowne
               of
               righteousnesse
               ,
               but
               of
               Gods
               righteousnesse
               ,
               not
               his
               owne
               .
               For
               it
               is
               just
               that
               he
               should
               give
               what
               he
               oweth
               ,
               and
               he
               oweth
               what
               he
               hath
               promised
               :
               and
               this
               is
               the
               right●●usnesse
               of
               God
               ,
               of
               which
               the
               Apostle
               presumeth
               ,
               the
               promise
               of
               God.
               
            
          
           
             But
             this
             will
             not
             content
             our
             Iesuites
             ,
             unlesse
             wee
             yeeld
             unto
             them
             ;
             d
             
               that
               wee
               doe
               as
               properly
               and
               truly
               merit
               rewards
               ,
               when
               with
               the
               grace
               of
               God
               we
               doe
               well
               ,
               as
               we
               doe
               merit
               punishments
               ,
               when
               without
               grace
               we
               do
               evill
               .
            
             So
             saith
             Maldonat
             .
             that
             is
             to
             say
             ,
             unlesse
             we
             maintaine
             ,
             e
             
               that
               the
               good
               workes
               of
               just
               persons
               doe
               merit
               eternall
               
               life
               condignely
               ,
               not
               only
               by
               reason
               of
               Gods
               covenant
               and
               acceptation
               ,
               but
               also
               by
               reason
               of
               the
               worke
               it selfe
               :
               so
               that
               in
               a
               good
               worke
               proceeding
               from
               grace
               ,
               there
               may
               be
               a
               certaine
               proportion
               and
               equalitie
               unto
               the
               reward
               of
               eternall
               life
               .
            
             So
             saith
             Cardinall
             Bellarmine
             .
             For
             the
             further
             opening
             whereof
             ,
             Vasquez
             taketh
             upon
             him
             to
             prove
             in
             order
             these
             three
             distinct
             Propositions
             .
             First
             ,
             f
             
               that
               the
               good
               workes
               of
               just
               persons
               are
               of
               themselves
               ,
               without
               any
               covenant
               and
               acceptation
               ,
               worthy
               of
               the
               reward
               of
               eternall
               life
               ;
               and
               have
               an
               equall
               value
               of
               condignitie
               to
               the
               obtaining
               of
               eternall
               glorie
               .
            
             Secondly
             ,
             g
             
               That
               no
               accession
               of
               dignitie
               doth
               come
               to
               the
               workes
               of
               the
               just
               by
               the
               merits
               or
               person
               of
               Christ
               ;
               which
               the
               same
               should
               not
               have
               otherwise
               ,
               if
               they
               had
               beene
               done
               by
               the
               same
               grace
               bestowed
               liberally
               by
               God
               alone
               without
               Christ.
            
             Thirdly
             ,
             h
             
               That
               Gods
               promise
               is
               annexed
               indeed
               to
               the
               workes
               of
               just
               men
               ,
               yet
               it
               belongeth
               no
               way
               to
               the
               reason
               of
               the
               merit
               ;
               but
               commeth
               rather
               to
               the
               workes
               ,
               which
               are
               alreadie
               not
               worthy
               only
               ,
               but
               also
               meritorious
               .
            
             Unto
             all
             which
             hee
             addeth
             afterwards
             this
             Corollary
             .
             i
             
               Seeing
               the
               works
               of
               a
               just
               man
               doe
               condignely
               merit
               eternall
               life
               ,
               as
               an
               equall
               recompence
               and
               reward
               :
               
               there
               is
               no
               need
               that
               any
               other
               condigne
               merit
               ,
               such
               as
               is
               the
               merit
               of
               Christ
               ,
               should
               come
               betweene
               ,
               that
               eternall
               life
               might
               be
               rendred
               unto
               them
               .
               Yea
               the
               merit
               of
               every
               just
               man
               hath
               somewhat
               peculiar
               in
               respect
               of
               the
               just
               man
               himselfe
               ,
               which
               the
               merit
               of
               Christ
               hath
               not
               :
               namely
               ,
               to
               make
               the
               man
               himselfe
               just
               ,
               and
               worthie
               of
               eternall
               life
               ,
               that
               hee
               may
               worthily
               obtaine
               the
               same
               .
               But
               the
               merit
               of
               Christ
               ,
               although
               it
               be
               most
               worthie
               to
               obtaine
               glory
               of
               God
               for
               us
               ,
               yet
               it
               hath
               not
               this
               efficacy
               and
               vertue
               ,
               to
               make
               us
               formally
               just
               ,
               and
               worthy
               of
               eternall
               life
               :
               but
               men
               by
               vertue
               derived
               from
               him
               ,
               attaine
               this
               effect
               in
               themselves
               .
               And
               so
               we
               never
               request
               of
               God
               by
               the
               merits
               of
               Christ
               ,
               that
               the
               reward
               of
               eternall
               life
               may
               be
               given
               to
               our
               worthy
               and
               meritorious
               workes
               :
               but
               that
               by
               Christ
               grace
               may
               be
               given
               unto
               us
               ,
               whereby
               we
               may
               be
               enabled
               worthily
               to
               merit
               this
               reward
               .
            
             In
             a
             word
             :
             k
             
               Our
               merits
            
             (
             saith
             hee
             )
             
               have
               this
               force
               in
               us
               ,
               that
               they
               make
               us
               formally
               worthy
               of
               eternall
               life
               :
               the
               merits
               of
               Christ
               doe
               not
               make
               us
               worthy
               formally
               ;
               but
               Christ
               is
               worthy
               ,
               in
               regard
               of
               them
               ,
               to
               impetrate
               unto
               us
               whatsoever
               he
               requesteth
               for
               us
               .
            
          
           
             Thus
             doth
             Vasquez
             the
             Iesuite
             discover
             unto
             us
             to
             the
             full
             the
             mysterie
             of
             this
             iniquitie
             :
             with
             whom
             (
             for
             the
             better
             information
             of
             the
             English
             Reader
             )
             wee
             joine
             our
             Rhemists
             ,
             who
             deliver
             this
             as
             their
             Catholike
             doctrine
             .
             l
             
               that
               all
               good
               workes
               done
               by
               Gods
               grace
               after
               the
               first
               justification
               ,
               be
               truly
               and
               properly
               meritorious
               ,
               and
               fully
               worthy
               of
               everlasting
               life
               :
               and
               that
               thereupon
               heaven
               is
               the
               due
               and
               just
               stipend
               ,
               crowne
               ,
               or
               recompence
               ,
               which
               God
               by
               his
               justice
               oweth
               to
               the
               person
               so
               working
               by
               his
               grace
               .
               (
               For
               he
               rendreth
               or
               repayeth
               heaven
               ,
            
             say
             they
             ,
             
               as
               a
               just
               Iudge
               ,
               and
               not
               only
               as
               a
               mercifull
               giver
               :
               and
               the
               crowne
               which
               he
               payeth
               ,
               is
               not
               only
               of
               mercy
               ,
               or
               favour
               ,
               or
               grace
               ,
               but
               also
               of
               justice
               .
            
             )
             And
             againe
             .
             m
             
               that
               mans
               workes
               
               done
               by
               Christs
               grace
               ,
               doe
               condignely
               or
               worthily
               deserve
               eternall
               joy
               :
            
             so
             as
             n
             
               works
               can
               be
               none
               other
               but
               the
               value
               ,
               desert
               ,
               price
               ,
               worth
               ,
               and
               merit
               of
               the
               same
               .
            
             Whereupon
             they
             put
             us
             in
             minde
             ,
             o
             that
             the
             word
             ,
             Reward
             ,
             
               which
               in
               our
               English
               tongue
               may
               signifie
               a
               voluntarie
               or
               bountifull
               gift
               ,
               doth
               not
               here
               so
               well
               expresse
               the
               nature
               of
               the
               Latine
               word
               ,
            
             Merces
             ,
             
               or
               the
               Greeke
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               which
               are
               rather
               the
               very
               stipend
               that
               the
               hired
               work-man
               or
               journey-man
               covenanteth
               to
               have
               of
               him
               whose
               worke
               he-doth
               ;
               and
               is
               a
               thing
               equally
               and
               justly
               answering
               to
               the
               time
               and
               weight
               of
               his
               travels
               and
               workes
               ,
               rather
               than
               a
               free
               gift
               .
            
          
           
             This
             is
             that
             doctrine
             of
             merits
             ,
             which
             from
             our
             very
             hearts
             we
             detest
             and
             abhorre
             ;
             as
             utterly
             repugnant
             to
             the
             truth
             of
             God
             ,
             and
             the
             common
             sense
             of
             all
             true-hearted
             Christians
             .
             The
             lesson
             which
             our
             Saviour
             taught
             his
             disciples
             ,
             is
             farre
             different
             from
             this
             ,
             Luk.
             17.10
             .
             
               When
               ye
               have
               done
               all
               those
               things
               which
               are
               commanded
               you
               ,
               say
               :
               We
               are
               unprofitable
               servants
               ;
               we
               have
               done
               that
               which
               was
               our
               dutie
               to
               doe
               .
            
             And
             p
             
               if
               he
               be
               unprofitable
            
             (
             saith
             
               S.
               Hierome
               )
               who
               hath
               done
               all
               :
               what
               is
               to
               be
               said
               of
               him
               ,
               who
               could
               not
               fulfill
               them
               ?
            
             So
             likewise
             the
             Romanes
             themselves
             might
             remember
             ,
             that
             they
             were
             taught
             by
             
               S.
               Paul
            
             at
             the
             beginning
             :
             that
             there
             is
             no
             proportion
             of
             condignitie
             to
             be
             found
             betwixt
             not
             the
             actions
             only
             but
             the
             passions
             also
             of
             the
             Saints
             ,
             and
             the
             reward
             that
             is
             reserved
             for
             us
             in
             the
             world
             to
             come
             .
             
               For
               I
               reckon
               ,
               that
               the
               sufferings
               of
               this
               present
               time
               ,
               are
               not
               worthy
               to
               be
               compared
               with
               the
               glory
               which
               shall
               be
               revealed
               in
               us
               :
            
             saith
             he
             ,
             Rom.
             8.18
             .
             and
             Bernard
             thereupon
             :
             q
             
               Concerning
               the
               life
               eternall
               we
               know
               ,
               that
               the
               sufferings
               of
               this
               time
               are
               not
               worthy
               to
               be
               compared
               with
               the
               future
               glory
               ;
               no
               ,
               not
               if
               one
               man
               did
               sustaine
               them
               all
               .
               For
               the
               merits
               of
               men
               are
               not
               such
               ,
               that
               for
               
               them
               eternall
               life
               should
               be
               due
               of
               right
               ;
               or
               God
               should
               doe
               any
               iniurie
               ,
               if
               he
               did
               not
               give
               it
               .
               For
               ,
               to
               let
               passe
               that
               all
               merits
               are
               Gods
               gifts
               ,
               and
               in
               that
               respect
               a
               man
               is
               for
               them
               made
               a
               debter
               to
               God
               ,
               more
               than
               God
               to
               man
               :
               what
               are
               all
               merits
               in
               comparison
               of
               so
               great
               a
               glory
               ?
            
             and
             
               S.
               Ambrose
            
             long
             before
             him
             :
             r
             
               All
               those
               things
               which
               we
               suffer
               ,
               are
               too
               little
               and
               unworthy
               ,
               fot
               the
               paines
               whereof
               there
               should
               be
               rendred
               unto
               us
               so
               great
               reward
               of
               good
               things
               to
               come
               ,
               as
               shall
               be
               revealed
               in
               us
               ,
               when
               being
               reformed
               according
               to
               the
               image
               of
               God
               we
               shall
               merit
            
             (
             or
             obtaine
             )
             
               to
               see
               his
               glory
               face
               to
               face
               .
            
          
           
             Where
             for
             the
             better
             understanding
             of
             the
             meaning
             of
             the
             Fathers
             in
             this
             point
             ,
             we
             may
             further
             observe
             ,
             that
             merits
             in
             their
             writings
             doe
             ordinarily
             signifie
             nothing
             but
             workes
             (
             as
             in
             the
             alleaged
             place
             of
             Bernard
             :
             )
             and
             s
             to
             merit
             ,
             simply
             to
             procure
             or
             to
             attaine
             ,
             without
             any
             relation
             at
             all
             to
             the
             dignitie
             either
             of
             the
             person
             or
             the
             worke
             ;
             as
             in
             the
             last
             words
             of
             Ambrose
             is
             plainly
             to
             be
             seene
             .
             And
             therefore
             as
             Tacitus
             writes
             of
             Agricola
             ,
             that
             t
             by
             his
             
               vertues
               he
               merited
            
             (
             that
             is
             to
             say
             ,
             
               incurred
               )
               the
               anger
               of
               Caius
               Caesar
               :
            
             so
             
               S.
               Augustine
            
             saith
             ,
             that
             he
             and
             his
             fellowes
             for
             their
             good
             doings
             at
             the
             hands
             of
             the
             Donatists
             ,
             u
             
               in
               stead
               of
               thanks
               merited
            
             (
             that
             is
             ,
             
               incurred
               )
               the
               flames
               of
               hatred
               .
            
             On
             the
             other
             side
             the
             same
             Father
             affirmeth
             ,
             that
             
               S.
               Paul
            
             x
             
               for
               his
               persecutions
               and
               blasphemies
               merited
            
             (
             that
             is
             ,
             
               found
               the
               grace
               )
               to
               be
               named
               a
               vessell
               of
               election
            
             ;
             having
             reference
             to
             that
             in
             
             1
             Timoth.
             1.13
             .
             
               Who
               was
               before
               a
               blasphemer
               ,
               and
               a
               persecuter
               ,
               and
               injurious
               ;
               but
               I
               obtained
               mercy
               .
            
             where
             in
             stead
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             the
             vulgar
             Latine
             translateth
             
               Misericordiam
               consecutus
               sum
            
             ;
             y
             
               S.
               Cyprian
            
             readeth
             ,
             
               Misericordiam
               merui
               ,
               I
               merited
               mercy
               .
            
             Whereunto
             we
             may
             adde
             that
             saying
             which
             is
             found
             also
             among
             the
             workes
             of
             
               S.
               Augustine
               :
               that
            
             z
             
               no
               sinner
               should
               despaire
               of
               himselfe
               ,
               seeing
               Paul
               hath
               merited
               pardon
               .
            
             and
             that
             of
             Gregory
             :
             a
             
               Paul
               when
               he
               went
               about
               to
               extinguish
               the
               name
               of
               our
               Redeemer
               upon
               earth
               ,
               merited
               to
               heare
               his
               words
               from
               heaven
               .
            
             as
             also
             that
             other
             straine
             of
             his
             concerning
             the
             sin
             of
             Adam
             ;
             which
             is
             sung
             in
             the
             Church
             of
             Rome
             at
             the
             blessing
             of
             the
             Taper
             :
             b
             
               O
               happy
               sinne
               ,
               that
               merited
            
             (
             that
             is
             ,
             
               found
               the
               favour
               )
               to
               have
               such
               and
               so
               great
               a
               Redeemer
               .
            
             Howsoever
             therefore
             the
             ancient
             Doctors
             may
             seeme
             unto
             those
             that
             are
             not
             well
             acquainted
             with
             their
             language
             ,
             to
             speake
             of
             merits
             as
             the
             Romanists
             doe
             :
             yet
             have
             they
             nothing
             common
             with
             them
             but
             the
             bare
             word
             ;
             in
             the
             thing
             it selfe
             they
             differ
             as
             much
             from
             them
             every
             way
             ,
             as
             our
             Church
             doth
             .
          
           
             c
             
               I
               can
               hardly
               be
               perswaded
            
             ,
             saith
             
               Origen
               ,
               that
               there
               can
               be
               any
               worke
               ,
               which
               may
               require
               the
               reward
               of
               God
               by
               way
               of
               debt
               :
               seeing
               this
               very
               thing
               it selfe
               ,
               that
               we
               can
               doe
               or
               thinke
               or
               speake
               any
               thing
               ,
               we
               doe
               it
               by
               his
               gift
               and
               largesse
               .
            
             d
             
               Wages
               indeed
            
             ,
             saith
             Saint
             
               Hilary
               ,
               there
               is
               none
               of
               gift
               ,
               because
               it
               is
               due
               by
               worke
               :
               but
               God
               hath
               given
               the
               same
               free
               to
               all
               men
               ,
               by
               the
               justification
               of
               faith
               .
            
             e
             
               Whence
               should
               I
               have
               so
               great
               merit
               ,
               seeing
               mercy
               is
               my
               Crowne
               ?
            
             saith
             S.
             
             Ambrose
             .
             and
             againe
             ,
             f
             
               Which
               of
               us
               can
               subsist
               ,
               without
               the
               mercy
               of
               God
               ?
               What
               can
               we
               doe
               worthy
               of
               the
               heavenly
               rewards
               ?
               Which
               of
               us
               doth
               so
               rise
               up
               in
               this
               bodie
               ,
               that
               he
               doth
               elevate
               his
               minde
               ,
               in
               such
               sort
               as
               he
               may
               continually
               adhere
               unto
               Christ
               ?
               By
               what
               merit
               of
               man
               is
               it
               granted
               ,
               that
               this
               corruptible
               flesh
               should
               put
               on
               incorruption
               ,
               and
               this
               mortall
               should
               put
               on
               immortality
               ?
               By
               what
               labours
               ,
               or
               by
               what
               enduring
               of
               injuries
               ,
               can
               we
               abate
               our
               sinnes
               ?
               The
               sufferings
               of
               this
               time
               are
               unworthy
               for
               the
               glory
               that
               is
               to
               come
               .
               Therefore
               the
               forme
               of
               heavenly
               decrees
               doth
               proceed
               with
               men
               ,
               not
               according
               to
               our
               merits
               ,
               but
               according
               to
               Gods
               mercy
               .
               S.
               Basil
            
             expounding
             those
             words
             of
             the
             Psalmist
             ,
             
               Behold
               the
               eye
               of
               the
               Lord
               is
               upon
               them
               that
               feare
               him
               ;
               upon
               them
               that
               hope
               in
               his
               mercy
               ,
            
             (
             Psalm
             .
             33.18
             .
             )
             saith
             ,
             that
             
               he
               doth
               hope
               in
               his
               mercy
               ,
            
             g
             
               who
               not
               trusting
               in
               his
               owne
               good
               deeds
               ,
               nor
               looking
               to
               be
               iustified
               by
               workes
               ,
               hath
               the
               hope
               of
               his
               salvation
               only
               in
               the
               mercies
               of
               God.
            
             and
             in
             his
             explication
             of
             those
             other
             words
             ,
             Psalm
             .
             116.7
             .
             
               Returne
               unto
               thy
               rest
               ,
               O
               my
               soule
               ;
               for
               the
               Lord
               hath
               dealt
               bountifully
               with
               thee
               .
            
             h
             
               Everlasting
               rest
            
             (
             saith
             he
             )
             
               is
               laid
               up
               for
               them
               that
               strive
               lawfully
               in
               this
               life
               ;
               not
               to
               be
               rendred
               according
               to
               the
               debt
               of
               workes
               ,
               but
               exhibited
               by
               the
               grace
               of
               the
               bountifull
               God
               to
               them
               that
               trust
               in
               him
               .
            
             i
             
               If
               we
               consider
               our
               owne
               merits
               ,
               we
               must
               despaire
               ,
            
             saith
             
               S.
               Hierome
            
             .
             and
             ,
             k
             
               When
               the
               day
               of
               judgement
               or
               death
               shall
               come
               ,
               all
               hands
               will
               faile
               ;
               because
               no
               worke
               shall
               be
               
               found
               worthy
               of
               the
               justice
               of
               God.
               Macarius
            
             the
             Aegyptian
             Eremite
             in
             his
             15.
             homily
             writeth
             thus
             .
             l
             
               Touching
               the
               gift
               which
               Christians
               shall
               inherit
               ,
               this
               a
               man
               may
               rightly
               say
               ;
               that
               if
               any
               one
               from
               the
               time
               wherein
               Adam
               was
               created
               unto
               the
               very
               end
               of
               the
               world
               ,
               did
               fight
               against
               Satan
               ,
               and
               undergoe
               afflictions
               ,
               he
               should
               doe
               no
               great
               matter
               in
               respect
               of
               the
               glory
               that
               he
               shall
               inherit
               .
               for
               he
               shall
               reigne
               together
               with
               Christ
               world
               without
               end
               .
            
             His
             37.
             homily
             is
             in
             the
             Paris
             edition
             of
             the
             workes
             of
             m
             Marcus
             the
             Eremite
             set
             out
             as
             the
             Prooeme
             of
             his
             booke
             
               of
               Paradise
               and
               the
               spirituall
               law
               .
            
             There
             Macarius
             exhorteth
             us
             ,
             that
             n
             
               beleeving
               in
               almighty
               God
               ,
               we
               should
               with
               a
               simple
               heart
               and
               void
               of
               scrupulositie
               come
               unto
               him
               who
               bestoweth
               the
               communion
               of
               the
               spirit
               according
               to
               faith
               ,
               and
               not
               according
               to
               the
               proportion
               of
               the
               workes
               of
               faith
               .
            
             Where
             
               Ioannes
               Picus
            
             the
             Popish
             interpreter
             of
             Marcus
             ,
             giveth
             us
             warning
             in
             his
             margent
             ,
             that
             
               this
               clause
               is
               to
               be
               understood
               of
               a
               lively
               faith
               :
            
             but
             concealeth
             his
             owne
             faithlesnesse
             in
             corrupting
             of
             the
             text
             ,
             by
             turning
             
               the
               workes
               of
               faith
            
             into
             
               the
               workes
               of
               nature
            
             .
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             by
             his
             Latine
             translation
             (
             which
             is
             to
             be
             seene
             in
             o
             
               Bibliothecâ
               Patrum
            
             )
             as
             much
             to
             say
             as
             ,
             
               Non
               ex
               proportione
               operum
               naturae
            
             .
          
           
             There
             is
             a
             treatise
             extant
             of
             the
             said
             
               Marcus
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               touching
               those
               who
               thinke
               to
               be
               justified
               by
               their
               workes
               :
            
             where
             he
             maketh
             two
             sorts
             of
             men
             ,
             p
             that
             
               misse
               both
               of
               them
               the
               kingdome
            
             of
             heaven
             .
             the
             one
             ,
             
               such
               as
               doe
               not
               keepe
               the
               commandements
               ,
               and
               yet
               imagine
               that
               they
               beleeve
               aright
               :
            
             the
             other
             ,
             
               such
               as
               keeping
               the
               commandements
               ,
               doe
               expect
               the
               kingdome
               as
               a
               wages
               
               due
               ●nto
               them
               .
            
             For
             q
             
               the
               Lord
            
             (
             saith
             he
             )
             
               willing
               to
               shew
               ,
               that
               all
               the
               comm●ndements
               are
               of
               dutie
               to
               be
               performed
               ,
               and
               that
               the
               adoption
               of
               children
               is
               freely
               given
               to
               men
               by
               his
               bloud
               ,
               saith
               ;
               When
               you
               have
               done
               a●l
               things
               that
               are
               commanded
               you
               ,
               then
               say
               ;
               We
               are
               unprofitable
               servants
               ,
               and
               we
               have
               done
               that
               which
               was
               our
               dutie
               to
               doe
               .
               Therefore
               the
               kingdome
               of
               heaven
               is
               not
               the
               hire
               of
               works
               ,
               but
               the
               grace
               of
               the
               Lord
               prepared
               for
               his
               faithfull
               servants
               .
            
             This
             sentence
             is
             repeated
             in
             the
             very
             selfe
             same
             words
             ,
             by
             r
             Hesychius
             in
             his
             booke
             of
             Sentences
             written
             to
             Thalassius
             .
             The
             like
             sayings
             also
             hath
             
               S.
               Chrysostome
            
             .
             s
             
               No
               man
               sheweth
               such
               a
               conversation
               of
               life
               ,
               that
               he
               may
               be
               worthy
               of
               the
               kingdome
               ;
               but
               this
               is
               wholly
               of
               the
               gift
               of
               God.
               Therefore
               he
               saith
               ;
               When
               yee
               have
               done
               all
               ,
               say
               ,
               We
               are
               unprofitable
               servants
               ;
               for
               what
               we
               ought
               to
               doe
               ,
               we
               have
               done
               .
            
             t
             
               Although
               we
               did
               die
               a
               thousand
               deaths
               ,
               although
               we
               did
               performe
               all
               vertuous
               actions
               ;
               yet
               should
               we
               come
               short
               by
               farre
               of
               rendring
               any
               thing
               worthy
               of
               those
               honours
               which
               are
               conferred
               upon
               us
               by
               God.
            
             u
             
               Although
               we
               should
               doe
               innumerable
               good
               deeds
               ,
               it
               is
               of
               Gods
               pitie
               and
               benignitie
               that
               we
               are
               heard
               .
               although
               we
               should
               come
               unto
               the
               very
               top
               of
               vertue
               ,
               it
               is
               of
               mercy
               that
               we
               are
               saved
               .
            
             x
             for
             
               although
               we
               did
               innumerable
            
             workes
             of
             mercy
             ,
             yet
             would
             it
             be
             of
             
               the
               benignitie
               of
               grace
               ,
               that
               for
               such
               small
               and
               meane
               matters
               should
               be
               given
               so
               great
               a
               heaven
               and
               a
               kingdome
               ,
               and
               such
               an
               honour
               :
            
             y
             whereunto
             nothing
             we
             doe
             can
             have
             equall
             
             correspondence
             .
             z
             
               Let
               the
               merit
               of
               men
               be
               excellent
               ,
               let
               him
               observe
               the
               rights
               of
               nature
               ,
               let
               him
               be
               obedient
               to
               the
               commandements
               of
               the
               Lawes
               ;
               let
               him
               fulfill
               his
               faith
               ,
               keepe
               justice
               ,
               exercise
               vertues
               ,
               condemne
               vice
               ,
               repell
               sinnes
               ,
               shew
               himselfe
               an
               example
               for
               others
               to
               imitate
               :
               if
               he
               have
               performed
               any
               thing
               ,
               it
               is
               little
               ;
               whatsoever
               he
               hath
               done
               is
               small
               :
               for
               all
               merit
               is
               short
               .
               Number
               Gods
               benefits
               ,
               if
               thou
               canst
               :
               and
               then
               consider
               what
               thou
               dost
               merit
               .
               Weigh
               thine
               owne
               deeds
               with
               the
               heavenly
               benefits
               ,
               ponder
               thine
               owne
               acts
               with
               the
               divine
               gifts
               :
               and
               thou
               wilt
               not
               judge
               thy selfe
               worthy
               of
               that
               which
               thou
               art
               ,
               if
               thou
               understandest
               what
               thou
               dost
               merit
               .
            
             Whereunto
             we
             may
             adde
             the
             exhortation
             made
             by
             
               S.
               Antony
            
             to
             his
             Monkes
             in
             Aegypt
             .
             a
             
               The
               life
               of
               man
               is
               most
               short
               ,
               being
               measured
               with
               the
               world
               to
               come
               :
               so
               that
               all
               our
               time
               is
               even
               nothing
               ,
               in
               comparison
               of
               everlasting
               life
               .
               And
               every
               thing
               in
               this
               world
               is
               sold
               for
               that
               which
               it
               is
               worth
               ,
               and
               one
               giveth
               equall
               in
               exchange
               of
               equall
               :
               but
               the
               promise
               of
               everlasting
               life
               is
               bought
               for
               a
               very
               little
               matter
               .
               Wherefore
               ,
               my
               sonnes
               ,
               let
               us
               not
               wax
               weary
               ;
               nor
               thinke
               that
               we
               stay
               long
               ,
               or
               performe
               some
               great
               thing
               :
               for
               the
               sufferings
               of
               this
               present
               time
               are
               not
               worthy
               to
               be
               compared
               with
               the
               glory
               which
               shall
               be
               revealed
               on
               us
               .
               Neither
               when
               we
               looke
               upon
               the
               world
               ,
               let
               us
               thinke
               that
               we
               have
               forsaken
               any
               great
               matters
               .
               For
               all
               this
               earth
               is
               but
               a
               very
               little
               thing
               ,
               in
               comparison
               of
               the
               whole
               heaven
               .
               Therefore
               although
               we
               had
               beene
               lords
               of
               the
               whole
               earth
               ,
               and
               did
               forsake
               
               the
               whole
               earth
               ;
               that
               would
               be
               nothing
               worthy
               to
               be
               compared
               with
               the
               kingdome
               of
               heaven
               .
               For
               as
               if
               one
               would
               neglect
               one
               peece
               of
               brasse
               ,
               that
               he
               might
               gaine
               a
               hundred
               peeces
               of
               gold
               :
               so
               he
               who
               is
               lord
               of
               the
               whole
               earth
               and
               forsaketh
               it
               ,
               should
               but
               forgoe
               a
               little
               ,
               and
               receive
               a
               hundred
               fold
               .
            
          
           
             Such
             an
             other
             exhortation
             doth
             
               S.
               Augustine
            
             also
             make
             unto
             his
             hearers
             .
             b
             
               When
               thou
               dost
               consider
            
             (
             saith
             he
             )
             
               what
               thou
               art
               to
               receive
               ;
               all
               the
               things
               that
               thou
               sufferest
               will
               be
               vile
               unto
               thee
               ,
               neither
               wilt
               thou
               esteeme
               them
               worthy
               for
               which
               thou
               shouldst
               receive
               it
               .
               Thou
               wilt
               wonder
               ,
               that
               so
               much
               is
               given
               ,
               for
               so
               small
               a
               labour
               .
               For
               indeed
               ,
               brethren
               ,
               for
               everlasting
               rest
               everlasting
               labour
               should
               be
               undergone
               :
               being
               to
               receive
               everlasting
               felicitie
               ,
               thou
               oughtest
               to
               sustaine
               everlasting
               sufferings
               .
               But
               if
               thou
               shouldst
               sustaine
               everlasting
               labour
               ;
               when
               shouldst
               thou
               come
               to
               everlasting
               felicitie
               ?
               So
               it
               commeth
               to
               passe
               ,
               that
               thy
               tribulation
               must
               of
               necessitie
               be
               temporall
               ;
               that
               it
               being
               finished
               ,
               thou
               maist
               come
               to
               infinite
               felicitie
               .
               But
               yet
               ,
               brethren
               ,
               there
               might
               have
               beene
               long
               tribulation
               for
               eternall
               felicitie
               .
               that
               ,
               for
               example
               ,
               because
               our
               felicitie
               shall
               have
               no
               end
               ;
               our
               misery
               ,
               and
               our
               labour
               ,
               and
               our
               tribulations
               should
               be
               of
               long
               continuance
               .
               For
               admit
               they
               should
               continue
               a
               thousand
               yeere
               :
               weigh
               a
               thousand
               yeeres
               with
               eternitie
               .
               Why
               dost
               thou
               weigh
               that
               which
               is
               finite
               ,
               be
               it
               never
               so
               great
               ,
               with
               that
               which
               is
               infinite
               ?
               Ten
               thousand
               yeeres
               ,
               ten
               hundred
               thousand
               ,
               if
               we
               should
               say
               ,
               and
               a
               thousand
               
               thousand
               ,
               which
               have
               an
               end
               ,
               cannot
               be
               compared
               with
               eternitie
               .
               This
               then
               thou
               hast
               ,
               that
               God
               would
               have
               thy
               labour
               to
               be
               not
               only
               temporall
               ,
               but
               short
               also
               .
            
             And
             therefore
             doth
             the
             same
             Father
             every
             where
             put
             us
             in
             minde
             ,
             that
             God
             is
             become
             our
             debtor
             ,
             not
             by
             our
             deservings
             ,
             but
             by
             his
             owne
             gratious
             promise
             .
             c
             Man
             (
             saith
             he
             )
             
               is
               faithfull
               ,
               when
               he
               beleeveth
               God
               promising
               :
               God
               is
               faithfull
               ,
               when
               he
               performeth
               that
               which
               he
               hath
               promised
               unto
               man.
               Let
               us
               hold
               him
               a
               most
               faithfull
               debtor
               ,
               because
               we
               have
               him
               a
               most
               mercifull
               promiser
               .
               For
               we
               have
               not
               done
               him
               any
               pleasure
               ,
               or
               leant
               any
               thing
               to
               him
               that
               we
               should
               hold
               him
               a
               debtor
               ;
               seeing
               we
               have
               from
               himselfe
               whatsoever
               we
               doe
               offer
               unto
               him
               ,
               and
               it
               is
               from
               him
               whatsoever
               good
               we
               are
               .
            
             d
             
               We
               have
               not
               given
               any
               thing
               therefore
               unto
               him
               ;
               and
               yet
               we
               hold
               him
               a
               debtor
               .
               Whence
               a
               debtor
               ?
               because
               he
               is
               a
               promiser
               .
               We
               say
               not
               unto
               God
               ;
               Lord
               ,
               pay
               that
               which
               thou
               hast
               received
               ,
               but
               ,
               pay
               that
               which
               thou
               hast
               promised
               .
            
             e
             
               Be
               thou
               secure
               therefore
               .
               Hold
               him
               as
               a
               debtor
               ,
               because
               thou
               hast
               beleeved
               in
               him
               as
               a
               promiser
               .
            
             f
             
               God
               is
               faithfull
               ,
               who
               hath
               made
               himselfe
               our
               debtor
               ;
               not
               by
               receiving
               any
               thing
               from
               us
               ,
               but
               by
               promising
               so
               great
               things
               to
               us
               .
               For
               to
               men
               hath
               he
               promised
               divinitie
               ,
               to
               those
               that
               are
               mortall
               immortalitie
               ,
               to
               sinners
               justification
               ,
               to
               abjects
               glorification
               .
               Whatsoever
               he
               promised
               ,
               he
               promised
               to
               them
               that
               were
               unworthy
               ;
               that
               it
               might
               not
               be
               promised
               as
               wa●es
               for
               workes
               ,
               but
               being
               grace
               ,
               might
               according
               to
               the
               name
               be
               graciously
               and
               freely
               given
               :
               because
               that
               even
               this
               
               very
               thing
               ,
               that
               one
               doth
               live
               justly
               (
               so
               farre
               as
               a
               man
               can
               live
               justly
               )
               is
               not
               a
               matter
               of
               mans
               merit
               ,
               but
               of
               the
               gift
               of
               God.
            
             Therefore
             ,
             g
             
               in
               those
               things
               which
               we
               have
               alreadie
               ,
               let
               us
               praise
               God
               as
               the
               giver
               :
               in
               those
               things
               which
               as
               yet
               we
               have
               not
               ,
               let
               us
               hold
               him
               our
               debtor
               .
               For
               hee
               is
               become
               our
               debtor
               ,
               not
               by
               receiving
               any
               thing
               from
               us
               ,
               but
               by
               promising
               what
               it
               pleased
               him
               .
               For
               it
               is
               one
               thing
               to
               say
               to
               a
               man
               ,
               Thou
               art
               debtor
               to
               me
               ,
               because
               I
               have
               given
               to
               thee
               :
               and
               another
               thing
               to
               say
               ,
               Thou
               art
               debtor
               to
               mee
               ,
               because
               thou
               hast
               promised
               me
               .
               When
               thou
               sayest
               .
               Thou
               art
               debtor
               to
               me
               ,
               because
               I
               have
               given
               to
               thee
               :
               a
               benefit
               hath
               proceeded
               from
               thee
               ,
               though
               lent
               ,
               not
               given
               .
               But
               when
               thou
               sayest
               ,
               Thou
               art
               debtor
               to
               me
               ,
               because
               thou
               hast
               promised
               me
               :
               thou
               gavest
               nothing
               to
               him
               ,
               and
               yet
               requirest
               of
               him
               .
               For
               the
               goodnesse
               of
               him
               that
               hath
               promised
               ,
               will
               give
               it
               ,
            
             &c.
             
          
           
             h
             
               The
               salvation
               of
               men
               depends
               upon
               the
               sole
               mercy
               of
               God
               :
            
             saith
             
               Theodoret.
               for
               we
               do
               not
               obtaine
               it
               as
               the
               reward
               and
               wages
               of
               our
               righteousnes
               :
               but
               it
               is
               the
               gift
               of
               Gods
               goodnesse
               .
            
             i
             
               The
               crownes
               doe
               excell
               the
               fights
               ,
               the
               rewards
               are
               not
               to
               be
               compared
               with
               the
               labours
               :
               for
               the
               labour
               is
               small
               ,
               but
               great
               is
               the
               gaine
               that
               is
               hoped
               for
               .
               And
               therefore
            
             the
             Apostle
             ,
             Rom.
             8.18
             .
             
               called
               those
               things
               that
               are
               looked
               for
               ,
               not
               wages
               ,
               but
               glory
               .
            
             and
             Rom.
             6.23
             .
             k
             
               not
               wages
               ,
               but
               grace
               .
               For
               although
               a
               man
               should
               performe
               the
               greatest
               and
               most
               absolute
               righteousnesse
               :
               things
               eternall
               doe
               not
               answer
               temporall
               labours
               in
               equall
               poise
               .
            
             The
             same
             for
             this
             point
             is
             taught
             by
             
               S.
               Cyrill
            
             of
             Alexandria
             :
             that
             l
             
               the
               crowne
            
             which
             we
             are
             to
             receive
             ,
             doth
             
               much
               surpasse
               the
               
               paines
            
             which
             we
             take
             for
             it
             .
             And
             the
             Author
             of
             the
             booke
             
               of
               the
               calling
               of
               the
               Gentiles
            
             (
             attributed
             unto
             Prosper
             )
             observeth
             out
             of
             the
             Parable
             ,
             Matth.
             20.9
             .
             that
             God
             bestoweth
             eternall
             life
             on
             those
             that
             are
             called
             at
             the
             end
             of
             their
             daies
             ,
             as
             well
             as
             upon
             them
             that
             had
             laboured
             longer
             :
             m
             
               not
               as
               paying
               a
               price
               to
               their
               labour
               ,
               but
               powring
               out
               the
               riches
               of
               his
               goodnesse
               upon
               them
               whom
               he
               had
               chosen
               without
               works
               ;
               that
               even
               they
               also
               who
               have
               sweat
               with
               much
               labour
               ,
               and
               have
               received
               no
               more
               than
               the
               last
               ,
               might
               understand
               ,
               that
               they
               did
               receive
               a
               gift
               of
               grace
               ,
               and
               not
               a
               due
               wages
               for
               their
               workes
               .
            
          
           
             This
             was
             the
             doctrine
             taught
             in
             the
             Church
             for
             the
             first
             five
             hundred
             yeeres
             after
             Christ
             :
             which
             wee
             finde
             maintained
             also
             in
             the
             next
             five
             hundred
             .
             n
             
               If
               the
               King
               of
               heaven
               should
               regard
               my
               merit
            
             (
             saith
             Ennodius
             ,
             Bishop
             of
             
               Pavîa
               )
               either
               I
               should
               get
               little
               good
               ,
               or
               great
               punishments
               ;
               and
               judging
               of
               my selfe
               rightly
               ,
               whither
               I
               could
               not
               come
               by
               merits
               ,
               I
               would
               not
               tend
               in
               desire
               .
               But
               thankes
               be
               to
               him
               ,
               who
               ,
               that
               we
               may
               not
               be
               extolled
               ,
               doth
               so
               cut
               off
               our
               offences
               ,
               that
               he
               bringeth
               our
               hope
               unto
               better
               things
               .
            
             Our
             glorification
             ,
             saith
             Fulgentius
             ,
             o
             
               is
               not
               unjustly
               called
               Grace
               :
               not
               only
               because
               God
               doth
               bestow
               his
               owne
               gifts
               upon
               his
               owne
               gifts
               ;
               but
               also
               because
               the
               grace
               of
               Gods
               reward
               doth
               so
               much
               there
               abound
               ,
               as
               that
               it
               exceedeth
               incomparably
               and
               unspeakably
               all
               the
               merit
               of
               the
               will
               and
               worke
               of
               man
               ,
               though
               good
               ,
               and
               given
               from
               God.
            
             For
             p
             
               although
               we
               did
               sweat
            
             (
             saith
             he
             who
             beareth
             the
             name
             of
             
               Eusebius
               
               Emissenus
            
             ,
             or
             
               Gallicanus
               )
               with
               all
               the
               labours
               of
               our
               soule
               and
               bodie
               ,
               although
               we
               were
               exercised
               with
               all
               the
               strength
               of
               obedience
               :
               yet
               shall
               not
               we
               be
               able
               to
               recompence
               and
               offer
               any
               thing
               worthie
               in
               merit
               for
               the
               heavenly
               good
               things
               .
               The
               offices
               of
               this
               present
               life
               cannot
               be
               compared
               with
               the
               joyes
               of
               the
               life
               eternall
               .
               Although
               our
               members
               be
               wearied
               with
               watchings
               ;
               although
               our
               faces
               wax
               pale
               with
               fastings
               :
               yet
               the
               sufferings
               of
               this
               time
               will
               not
               be
               worthy
               to
               be
               compared
               with
               the
               future
               glory
               which
               shall
               bee
               revealed
               in
               us
               .
               Let
               us
               knocke
               therefore
               ,
               dearely
               beloved
               ,
               as
               much
               as
               we
               can
               ,
               because
               we
               cannot
               as
               much
               as
               we
               ought
               :
               the
               future
               blisse
               may
               be
               acquired
               ,
               but
               estimated
               it
               cannot
               be
               .
            
          
           
             q
             
               Albeit
               thou
               hadst
               good
               deeds
               equall
               in
               number
               to
               the
               starres
               ,
            
             (
             saith
             Agapetus
             the
             Deacon
             ,
             to
             the
             Emperour
             
               Iustinian
               )
               yet
               shalt
               thou
               never
               goe
               beyond
               the
               goodnesse
               of
               God.
               For
               whatsoever
               any
               man
               shall
               bring
               unto
               God
               ,
               he
               doth
               but
               offer
               unto
               him
               his
               owne
               things
               ,
               out
               of
               his
               owne
               store
               .
               and
               as
               one
               cannot
               outstrip
               his
               own
               shadow
               in
               the
               Sunne
               ,
               (
               which
               preventeth
               him
               alwaies
               ,
               although
               he
               make
               never
               so
               much
               speed
               :
               )
               so
               neither
               can
               men
               by
               their
               good
               doings
               ,
               outstrip
               the
               unmatchable
               bountie
               of
               God.
            
             r
             
               All
               the
               righteousnesse
               of
               man
            
             ,
             saith
             
               Gregory
               ,
               is
               convicted
               to
               bee
               unrighteousnesse
               ,
               if
               it
               be
               strictly
               judged
               .
               It
               needeth
               therefore
               prayer
               after
               righteousnesse
               ;
               that
               that
               which
               being
               sifted
               might
               faile
               ,
               by
               the
               meere
               pitie
               of
               the
               Iudge
               might
               stand
               for
               good
               .
               Let
               him
               therefore
               say
               :
               Although
               I
               had
               any
               righteous
               thing
               ,
               I
               would
               not
               answer
               ,
               but
               I
               would
               make
               supplication
               to
               my
               Iudge
               .
            
             (
             Iob
             9.15
             )
             
               as
               if
               he
               should
               more
               plainly
               confesse
               ,
               and
               say
               :
               Albeit
               I
               did
               grow
               up
               unto
               the
               worke
               of
               vertue
               ,
               I
               should
               be
               enabled
               unto
               life
               ,
               not
               by
               merits
               ,
               but
               by
               pardon
               .
            
             
             But
             you
             will
             say
             ,
             s
             
               If
               this
               blisse
               of
               the
               Saints
               be
               mercie
               ,
               and
               is
               not
               obtained
               by
               merits
               ;
               how
               shall
               that
               stand
               which
               is
               written
               :
               And
               thou
               shalt
               render
               unto
               every
               one
               according
               to
               his
               workes
               ?
               If
               it
               be
               rendred
               according
               to
               workes
               ;
               how
               shall
               it
               be
               accounted
               mercie
               ?
               But
               it
               is
               one
               thing
               to
               render
               according
               to
               workes
               ;
               and
               another
               thing
               to
               render
               for
               the
               works
               themselves
               .
               For
               when
               it
               is
               said
               ,
               According
               to
               works
               ;
               the
               qualitie
               it selfe
               of
               the
               worke
               is
               understood
               :
               that
               whose
               workes
               appeare
               good
               ,
               his
               reward
               way
               be
               glorious
               .
               For
               unto
               that
               blessed
               life
               ,
               wherein
               wee
               are
               to
               live
               with
               God
               ,
               and
               by
               God
               ,
               no
               labour
               can
               be
               equalled
               ,
               no
               workes
               compared
               :
               seeing
               the
               Apostle
               saith
               ,
               The
               sufferings
               of
               this
               present
               time
               are
               not
               worthy
               to
               be
               compared
               with
               the
               glory
               which
               shall
               be
               revealed
               in
               us
               .
            
             t
             
               By
               the
               righteousnesse
               of
               works
               no
               man
               shall
               be
               saved
               ,
               but
               only
               by
               the
               righteousnesse
               of
               faith
               :
            
             saith
             Bede
             .
             and
             therefore
             u
             
               no
               man
               should
               beleeve
               ,
               that
               either
               his
               freedome
               of
               will
               ,
               or
               his
               merits
               ,
               are
               sufficient
               to
               bring
               him
               unto
               blisse
               ;
               but
               understand
               ,
               that
               he
               can
               be
               saved
               by
               the
               grace
               of
               God
               only
               .
            
             The
             same
             Author
             ,
             writing
             upon
             those
             words
             of
             David
             ,
             Psalm
             .
             24.5
             
               He
               shall
               receive
               a
               blessing
               from
               the
               Lord
               ,
               and
               righteousnesse
               from
               the
               God
               of
               his
               salvation
               :
            
             expoundeth
             the
             blessing
             to
             be
             this
             ;
             x
             
               that
               for
               the
               present
               time
               he
               shall
               merit
            
             (
             or
             
               worke
               )
               well
               ,
               and
               for
               the
               future
               shall
               be
               rewarded
               well
               .
               and
               that
               ,
               not
               by
               merits
               ,
               but
               by
               grace
               only
               .
            
          
           
             To
             the
             same
             purpose
             
               Elias
               Cretensis
            
             ,
             the
             interpreter
             
             of
             
               Gregory
               Nazianzen
            
             ,
             writeth
             thus
             .
             *
             
               By
               mercy
               we
               ought
               to
               understand
               that
               reward
               ,
               which
               God
               doth
               repay
               unto
               us
               .
               For
               wee
               as
               servants
               doe
               owe
               vertue
               ,
               that
               the
               best
               things
               ,
               and
               such
               as
               are
               gratefull
               ,
               wee
               should
               pay
               and
               offer
               unto
               God
               as
               a
               certaine
               debt
               :
               considering
               that
               wee
               haue
               nothing
               ,
               which
               we
               have
               not
               received
               from
               him
               :
               and
               God
               on
               the
               other
               side
               ,
               as
               our
               Lord
               and
               Master
               ,
               hath
               pitie
               on
               us
               ,
               and
               doth
               bestow
               rather
               ,
               than
               repay
               unto
               us
               .
            
             y
             
               This
               therefore
               is
               true
               humilitie
            
             ,
             (
             saith
             
               Anastasius
               Sinaita
            
             or
             
               Nicaenus
               )
               to
               doe
               good
               workes
               ,
               but
               to
               account
               ones
               selfe
               uncleane
               and
               unworthy
               of
               Gods
               favour
               ,
               thinking
               to
               be
               saved
               by
               his
               goodnesse
               alone
               .
               For
               whatsoever
               good
               things
               we
               doe
               ;
               wee
               answer
               not
               God
               for
               the
               very
               aire
               alone
               which
               we
               doe
               breathe
               .
               And
               when
               we
               have
               offered
               unto
               him
               all
               the
               things
               that
               we
               have
               ,
               he
               doth
               not
               owe
               us
               any
               reward
               for
               all
               things
               are
               his
               :
               and
               none
               receiving
               the
               things
               that
               are
               his
               owne
               ,
               is
               bound
               to
               give
               a
               reward
               unto
               them
               that
               bring
               the
               same
               unto
               him
               .
            
             In
             the
             booke
             set
             out
             by
             the
             authoritie
             of
             Charles
             the
             Great
             against
             Images
             ;
             z
             
               the
               Arke
               of
               the
               Covenant
               is
               said
               to
               signifie
               our
               Lord
               and
               Saviour
               ,
               in
               whom
               alone
               we
               have
               the
               Covenant
               of
               peace
               with
               the
               Father
               .
               Over
               which
               the
               Propitiatory
               is
               said
               to
               be
               placed
               :
               because
               aboue
               the
               Commandements
               either
               of
               the
               Law
               ,
               or
               of
               the
               Gospell
               ,
               which
               are
               founded
               in
               him
               ,
               the
               mercy
               of
               the
               said
               Mediator
               taketh
               place
               ;
               by
               which
               ,
               not
               by
               the
               workes
               of
               the
               Law
               which
               we
               have
               done
               ,
               neither
               willing
               ,
               nor
               running
               ,
               but
               by
               his
               having
               mercy
               upon
               us
               ,
               we
               
               are
               saved
               .
            
             So
             
               Ambrosius
               Ansbertus
            
             ,
             expounding
             that
             place
             ,
             Rev.
             19.7
             .
             
               Let
               us
               be
               glad
               and
               rejoyce
               ,
               and
               give
               glory
               to
               him
               ;
               for
               the
               mariage
               of
               the
               Lambe
               is
               come
               ,
               and
               his
               wife
               hath
               made
               her selfe
               readie
               .
            
             a
             
               In
               this
            
             ,
             saith
             he
             ,
             
               doe
               we
               give
               glory
               to
               him
               ;
               when
               we
               doe
               confesse
               ,
               that
               by
               no
               precedent
               merits
               of
               our
               good
               deeds
               ,
               but
               by
               his
               mercie
               only
               ,
               we
               have
               attained
               unto
               so
               great
               a
               dignitie
               .
            
             And
             Rabanus
             in
             his
             Commentaries
             upon
             the
             Lament
             .
             of
             Ieremie
             :
             b
             
               Lest
               they
               should
               say
               ,
               Our
               Fathers
               were
               accepted
               for
               their
               merit
               ,
               and
               therefore
               they
               obtained
               such
               great
               things
               at
               the
               hand
               of
               the
               Lord
               ;
               he
               adjoyneth
               ,
               that
               this
               was
               not
               given
               to
               their
               merits
               ,
               but
               because
               it
               so
               pleased
               God
               ,
               whose
               free
               gift
               is
               whatsoever
               he
               bestoweth
               .
               Haymo
            
             writing
             upon
             those
             words
             ,
             Psalm
             .
             132.10
             .
             
               For
               thy
               servant
               Davids
               sake
               refuse
               not
               the
               face
               of
               thine
               Anointed
               ,
            
             saith
             that
             ,
             c
             
               For
               thy
               servant
               Davids
               sake
            
             ,
             is
             as
             much
             to
             say
             as
             ,
             
               For
               the
               merit
               of
               Christ
               himselfe
               :
            
             and
             fro●
             thence
             collecteth
             this
             doctrine
             ;
             
               that
               none
               ought
               to
               presume
               of
               his
               owne
               merits
               ,
               but
               expect
               all
               his
               salvation
               from
               the
               merits
               of
               Christ.
            
             So
             in
             another
             place
             :
             d
             
               When
               we
               performe
               our
               repentance
            
             ,
             (
             saith
             he
             )
             
               let
               us
               know
               that
               we
               can
               give
               nothing
               that
               is
               worthy
               for
               the
               a●peasing
               of
               God
               ;
               but
               that
               only
               in
               the
               bloud
               of
               that
               immaculate
               and
               singular
               Lambe
               we
               can
               be
               saved
               .
            
             And
             againe
             ,
             e
             
               Eternall
               life
               is
               rendred
               to
               none
               by
               debt
               ;
               but
               given
               by
               free
               mercie
               .
            
             f
             
               It
               is
               of
               necessitie
               that
               beleevers
               should
               be
               saved
               only
               by
               the
               faith
               of
               Christ
               :
            
             saith
             Smaragdus
             the
             Abbot
             .
             g
             
               By
               grace
               ,
               not
               by
               merits
               ,
               are
               we
               saved
               of
               God
               :
            
             saith
             the
             Author
             of
             the
             
             Commentaries
             upon
             
               S.
               Marke
            
             ,
             falsely
             attributed
             to
             
               S.
               Hierome
            
             .
          
           
             That
             this
             doctrine
             was
             by
             Gods
             great
             mercie
             preserved
             in
             the
             Church
             the
             next
             500.
             yeares
             also
             ,
             as
             well
             as
             in
             those
             middle
             times
             :
             appeareth
             most
             evidently
             by
             those
             Instructions
             and
             Consolations
             ,
             which
             were
             prescribed
             to
             be
             used
             unto
             such
             as
             were
             readie
             to
             depart
             out
             of
             this
             life
             .
             h
             This
             forme
             of
             preparing
             men
             for
             their
             death
             ,
             was
             commonly
             to
             be
             had
             in
             all
             Libraries
             ,
             and
             particularly
             was
             found
             inserted
             among
             the
             Epistles
             of
             Anselme
             Archbishop
             of
             Canterbury
             ;
             who
             was
             commonly
             accounted
             to
             bee
             the
             Author
             of
             it
             .
             The
             substance
             thereof
             may
             be
             seene
             (
             for
             the
             copies
             varie
             ,
             some
             being
             shorter
             ,
             and
             some
             larger
             than
             others
             )
             in
             a
             Tractate
             written
             by
             a
             Cistercian
             Monke
             ,
             of
             the
             
               Art
               of
               dying
               well
            
             (
             which
             I
             have
             in
             written
             hand
             ,
             and
             have
             seene
             also
             printed
             in
             the
             yeere
             1483.
             and
             1504.
             )
             in
             the
             booke
             called
             ,
             
               Hortulus
               animae
            
             ;
             in
             Cassanders
             Appendix
             to
             the
             booke
             of
             
               Iohn
               Fisher
            
             ,
             Bishop
             of
             
               Rochester
               ,
               de
               fiduciâ
               &
               misericordiâ
               Dei
            
             ;
             (
             edit
             .
             Colon.
             An.
             1556.
             )
             
               Caspar
               Vlenbergius
            
             his
             Motives
             ;
             (
             caus
             .
             14.
             pag.
             462.463
             .
             edit
             .
             Colon.
             An.
             1589.
             )
             in
             the
             
               Romane
               Sacerdotall
            
             (
             part
             .
             1.
             tract
             .
             5.
             cap.
             13.
             fol.
             116.
             edit
             .
             Venet.
             An.
             1585.
             )
             in
             the
             booke
             intituled
             ,
             
               Sacra
               institutio
               Baptizandi
               juxta
               ritum
               Sanctae
               Romanae
               Ecclesiae
               ,
               ex
               decreto
               Concilij
               Tridentini
               restituta
               ,
            
             &c.
             printed
             at
             Paris
             ,
             in
             the
             yeere
             1575.
             and
             in
             a
             like
             booke
             intituled
             
               Ordo
               Baptizandi
               ,
               cum
               Modo
               visitandi
               ,
            
             printed
             at
             Venice
             the
             same
             yeere
             .
             out
             of
             which
             the
             Spanish
             Inquisitors
             ,
             as
             well
             in
             their
             New
             ,
             as
             in
             their
             Old
             
               Expurgatory
               Index
            
             (
             the
             one
             set
             out
             by
             Cardinall
             Quiroga
             in
             the
             yeere
             1584.
             the
             other
             by
             the
             Cardinall
             of
             Sandoval
             and
             Roxas
             ,
             in
             the
             yeere
             1612.
             )
             command
             
             these
             interrogatories
             to
             be
             blotted
             out
             .
             i
             
               Dost
               thou
               beleeve
               to
               come
               to
               glory
               ,
               not
               by
               thine
               owne
               merits
               ,
               but
               by
               the
               vertue
               and
               merit
               of
               the
               passion
               of
               our
               Lord
               Iesus
               Christ
               ?
            
             and
             ,
             
               Dost
               thou
               beleeve
               ,
               that
               our
               Lord
               Iesus
               Christ
               did
               die
               for
               our
               salvation
               :
               and
               that
               none
               can
               be
               saved
               by
               his
               owne
               merits
               ,
               or
               by
               any
               other
               meanes
               ,
               but
               by
               the
               merit
               of
               his
               passion
               ?
            
             Whereby
             we
             may
             observe
             how
             late
             it
             is
             ,
             since
             our
             Romanists
             in
             this
             maine
             and
             most
             substantiall
             point
             (
             which
             is
             the
             very
             foundation
             of
             all
             our
             comfort
             )
             have
             most
             shamefully
             departed
             from
             the
             faith
             of
             their
             fore-fathers
             .
             In
             other
             copies
             of
             this
             same
             Instruction
             (
             which
             are
             followed
             by
             
               Cassander
               ,
               Vlenbergius
            
             ,
             and
             Cardinall
             Hosius
             himselfe
             )
             k
             the
             last
             question
             propounded
             to
             the
             sicke
             man
             is
             this
             .
             
               Dost
               thou
               beleeve
               that
               thou
               canst
               not
               be
               saved
               ,
               but
               by
               the
               death
               of
               Christ
               ?
            
             Whereunto
             when
             he
             hath
             made
             answer
             affirmatively
             :
             he
             is
             presently
             directed
             to
             make
             use
             thereof
             ,
             in
             this
             manner
             .
             
               Goe
               too
               therefore
               ,
               as
               long
               as
               thy
               soule
               remaineth
               in
               thee
               ,
               place
               thy
               whole
               confidence
               in
               this
               death
               only
               ;
               have
               confidence
               in
               no
               other
               thing
               :
               commit
               thy selfe
               wholly
               to
               this
               death
               ,
               with
               this
               alone
               cover
               thy selfe
               wholly
               ,
               intermingle
               thy selfe
               wholly
               in
               this
               death
               ,
               
               fasten
               thy selfe
               wholly
               ;
               wrap
               thy
               whole
               selfe
               in
               this
               death
               .
               And
               if
               the
               Lord
               God
               will
               judge
               thee
               ,
               say
               :
               Lord
               ,
               I
               oppose
               the
               death
               of
               our
               Lord
               Iesus
               Christ
               betwixt
               mee
               and
               thy
               judgement
               :
               no
               otherwise
               doe
               I
               contend
               with
               thee
               .
               And
               if
               he
               say
               unto
               thee
               ,
               that
               thou
               art
               a
               sinner
               ,
               say
               :
               Lord
               ,
               I
               put
               the
               death
               of
               the
               Lord
               Iesus
               Christ
               betwixt
               thee
               and
               my
               sinnes
               .
               If
               he
               say
               unto
               thee
               ,
               that
               thou
               hast
               deserved
               damnation
               ,
               say
               :
               Lord
               ,
               I
               set
               the
               death
               of
               our
               Lord
               Iesus
               Christ
               betwixt
               me
               and
               my
               bad
               merits
               ;
               and
               I
               offer
               his
               merit
               in
               stead
               of
               the
               merit
               which
               I
               ought
               to
               have
               ,
               but
               yet
               have
               not
               .
               If
               he
               say
               ,
               that
               he
               is
               angrie
               with
               thee
               ,
               say
               :
               Lord
               ,
               I
               interpose
               the
               death
               of
               our
               Lord
               Iesus
               Christ
               betwixt
               me
               and
               thine
               anger
               .
            
          
           
             Adde
             hereunto
             the
             following
             sentences
             of
             the
             Doctors
             of
             these
             latter
             ages
             .
             l
             
               We
               cannot
               suffer
               or
               bring
               in
               any
               thing
               worthy
               of
               the
               reward
               that
               shall
               be
            
             :
             saith
             Oecumenius
             .
             So
             
               Petrus
               Blesensis
            
             Archdeacon
             of
             Bathe
             .
             m
             
               No
               trouble
               can
               be
               endured
               in
               this
               vitall
               death
               ,
               which
               is
               able
               equally
               to
               answer
               the
               joyes
               of
               heaven
               .
            
             and
             Anselme
             Archbishop
             of
             Canterbury
             more
             fully
             ,
             before
             him
             .
             n
             
               If
               a
               man
               should
               serve
               God
               a
               thousand
               yeeres
               ,
               and
               that
               most
               fervently
               ;
               he
               should
               not
               deserve
               of
               condignitie
               to
               be
               halfe
               a
               day
               in
               the
               Kingdome
               of
               heaven
               .
               Radulphus
               Ardens
               ,
            
             expounding
             those
             words
             of
             the
             Parable
             ,
             Matth.
             20.13
             .
             
               Didst
               not
               thou
               agree
               with
               me
               for
               a
               peny
               ?
            
             o
             
               Let
               no
               man
               out
               of
               these
               words
               ,
            
             saith
             he
             ,
             
               thinke
               that
               God
               is
               ,
               as
               it
               were
               ,
               tied
               by
               agreement
               to
               pay
               that
               which
               he
               hath
               promised
               .
               For
               as
               God
               is
               free
               to
               promise
               ,
               so
               is
               he
               free
               to
               pay
               :
               especially
               seeing
               
               as
               well
               merits
               as
               rewards
               are
               his
               grace
               .
               For
               God
               doth
               crowne
               nothing
               else
               in
               us
               but
               his
               owne
               grace
               :
               who
               if
               hee
               would
               deale
               strictly
               with
               us
               ,
               no
               man
               living
               should
               be
               justified
               in
               his
               sight
               .
               Whereupon
               the
               Apostle
               ,
               who
               laboured
               more
               than
               all
               ,
               saith
               :
               I
               reckon
               that
               the
               sufferings
               of
               this
               time
               are
               not
               worthy
               to
               be
               compared
               with
               the
               glory
               which
               shall
               be
               revealed
               in
               us
               .
               Therefore
               this
               agreement
               is
               nothing
               else
               ,
               but
               Gods
               voluntary
               promise
               .
            
             And
             p
             
               doe
               not
               wonder
            
             (
             saith
             he
             ,
             in
             another
             Sermon
             )
             
               if
               I
               call
               the
               merits
               of
               the
               just
               graces
               .
               for
               as
               the
               Apostle
               witnesseth
               ,
               we
               have
               nothing
               which
               we
               have
               not
               received
               from
               God
               ,
               and
               that
               freely
               .
               But
               because
               by
               one
               grace
               we
               come
               unto
               another
               ;
               they
               are
               called
               merits
               ,
               but
               improperly
               .
               For
               as
            
             Augustine
             
               witnesseth
               :
               God
               crowneth
               only
               his
               owne
               grace
               in
               us
               .
            
             So
             
               Rupertus
               Tuitiensis
            
             :
             q
             
               The
               greatnesse
               or
               the
               eternitie
               of
               the
               heavenly
               glorie
               ,
               is
               not
               a
               matter
               of
               merit
               ,
               but
               of
               grace
               .
            
             The
             same
             doth
             r
             
               Bernardus
               Morlanensis
            
             expresse
             in
             these
             rhythmicall
             verses
             of
             his
             :
             
               
                 Vrbs
                 Sion
                 inclyta
                 ,
                 *
                 patria
                 condita
                 littore
                 tuto
                 ;
              
               
                 Te
                 peto
                 ,
                 te
                 colo
                 ,
                 te
                 flagro
                 ,
                 te
                 volo
                 ,
                 canto
                 ,
                 saluto
                 .
              
               
                 Nec
                 meritis
                 peto
                 ,
                 nam
                 meritis
                 meto
                 morte
                 perire
                 :
              
               
                 Nec
                 reticens
                 tego
                 ,
                 quòd
                 meritis
                 ego
                 filius
                 irae
                 .
              
               
                 Vita
                 quidem
                 mea
                 ,
                 vita
                 nimis
                 rea
                 ,
                 mortua
                 vita
                 :
              
               
                 Quippe
                 reatibus
                 exitialibus
                 obruta
                 ,
                 trita
                 .
              
               
                 Spe
                 tamen
                 ambulo
                 ,
                 praemia
                 postulo
                 speque
                 fideque
                 :
              
               
                 Illa
                 perennia
                 postulo
                 praemia
                 nocte
                 dieque
                 .
              
            
          
           
             But
             Bernard
             of
             Claraevalle
             aboue
             others
             delivereth
             this
             doctrine
             most
             sweetly
             .
             s
             
               It
               is
               necessary
            
             (
             saith
             hee
             )
             
               that
               first
               of
               all
               thou
               shouldest
               beleeve
               ,
               that
               thou
               canst
               not
               
               have
               remission
               of
               sinnes
               ,
               but
               by
               the
               mercie
               of
               God
               :
               then
               ,
               that
               thou
               canst
               not
               at
               all
               have
               any
               whit
               of
               a
               good
               worke
               ,
               unlesse
               he
               likewise
               give
               it
               thee
               :
               lastly
               ,
               that
               by
               no
               workes
               thou
               canst
               merit
               eternall
               life
               ,
               unlesse
               that
               also
               be
               freely
               given
               unto
               thee
               .
            
             t
             
               Otherwise
               ,
               if
               wee
               will
               properly
               name
               those
               which
               wee
               call
               our
               merits
               :
               they
               be
               certaine
               seminaries
               of
               hope
               ,
               incitements
               of
               love
               ,
               signes
               of
               secret
               predestination
               ,
               foretokens
               of
               future
               happinesse
               ,
               the
               way
               to
               the
               kingdome
               ,
               not
               the
               cause
               of
               reigning
               .
            
             u
             
               Dangerous
               is
               the
               dwelling
               of
               them
               that
               trust
               in
               their
               merits
               :
               dangerous
               ,
               because
               ruinous
               .
            
             x
             
               For
               this
               is
               the
               whole
               merit
               of
               man
               ,
               if
               hee
               put
               all
               his
               trust
               in
               him
               who
               saveth
               the
               whole
               man.
            
             y
             
               Therefore
               my
               merit
               is
               the
               mercy
               of
               the
               Lord.
               I
               am
               not
               poore
               in
               merit
               ,
               so
               long
               as
               he
               is
               not
               poore
               in
               mercie
               :
               and
               if
               the
               mercies
               of
               the
               Lord
               be
               many
               ,
               my
               merits
               also
               are
               many
               .
            
             With
             which
             that
             passage
             of
             the
             Manuall
             ,
             falsly
             fathered
             upon
             
               S.
               Augustine
            
             ,
             doth
             accord
             so
             justly
             ;
             that
             the
             one
             appeareth
             to
             be
             plainly
             borrowed
             from
             the
             other
             .
             z
             
               All
               my
               hope
               is
               in
               the
               death
               of
               my
               Lord.
               His
               death
               is
               my
               merit
               ,
               my
               refuge
               ,
               my
               salvation
               ,
               life
               and
               resurrection
               .
               My
               merit
               is
               the
               mercy
               of
               the
               Lord.
               I
               am
               not
               poore
               in
               merit
               ,
               so
               long
               as
               that
               Lord
               of
               mercies
               shall
               not
               faile
               :
               and
               as
               long
               as
               his
               mercies
               are
               much
               ,
               much
               am
               I
               in
               merits
               .
            
          
           
             Neither
             are
             the
             testimonies
             of
             the
             Schoolemen
             wanting
             in
             this
             cause
             .
             For
             where
             a
             God
             is
             affirmed
             to
             
               give
               
               the
               kingdome
               of
               heaven
               for
               good
               merits
            
             or
             good
             works
             :
             some
             made
             here
             a
             difference
             betwixt
             
               pro
               bonis
               meritis
            
             and
             
               propter
               bona
               merita
            
             .
             The
             former
             ,
             they
             said
             ,
             did
             note
             ,
             
               a
               signe
               ,
               or
               a
               way
               ,
               or
               some
               occasion
               :
            
             and
             in
             that
             sense
             they
             admitted
             the
             proposition
             .
             But
             according
             to
             the
             latter
             expression
             ,
             they
             would
             not
             receive
             it
             ;
             because
             propter
             did
             note
             
               an
               efficient
               cause
            
             .
             And
             yet
             for
             the
             salving
             of
             that
             also
             ,
             the
             Cardinal
             of
             
               Cambraye
               ,
               Petrus
               de
               Alliaco
            
             delivereth
             us
             this
             distinction
             :
             b
             
               This
               word
            
             Propter
             
               is
               sometimes
               taken
               by
               way
               of
               consequence
               ;
               and
               then
               it
               noteth
               the
               order
               of
               the
               following
               of
               one
               thing
               upon
               another
               :
               as
               when
               it
               is
               said
               ,
               The
               reward
               is
               given
               for
               the
               merit
               .
               For
               nothing
               else
               is
               signified
               thereby
               ,
               but
               that
               the
               reward
               is
               given
               after
               the
               merit
               ,
               and
               not
               but
               after
               the
               merit
               .
               Sometimes
               againe
               it
               is
               taken
               causally
               .
            
             And
             c
             
               forasmuch
               as
               a
               cause
            
             also
             is
             accounted
             
               that
               ,
               upon
               the
               being
               whereof
               another
               thing
               doth
               follow
               :
               a
               thing
               may
               be
               said
               to
               be
               a
               cause
               two
               manner
               of
               waies
               .
               One
               way
               properly
               ;
               when
               upon
               the
               presence
               of
               the
               being
               of
               the
               one
               ,
               by
               the
               vertue
               thereof
               and
               out
               of
               the
               nature
               of
               the
               thing
               there
               followeth
               the
               being
               of
               the
               other
               :
               and
               thus
               is
               fire
               the
               cause
               of
               heat
               .
               Another
               way
               improperly
               ;
               when
               upon
               the
               presence
               of
               the
               being
               of
               the
               one
               there
               fo●loweth
               the
               being
               of
               the
               other
               ,
               yet
               not
               by
               the
               vertue
               thereof
               nor
               out
               of
               the
               nature
               of
               the
               thing
               ,
               but
               only
               out
               of
               the
               will
               of
               another
               :
               and
               so
               a
               meritorious
               ●ot
               is
               said
               to
               be
               a
               cause
               in
               respect
               of
               the
               reward
            
             ;
             as
             
               caussa
               sine
               quâ
               non
            
             also
             is
             said
             to
             
               be
               a
               cause
            
             ,
             though
             it
             be
             none
             properly
             .
          
           
             Among
             those
             famous
             Clearkes
             that
             lived
             in
             the
             familie
             
             of
             
               Richard
               Angervill
            
             Bishop
             of
             Durham
             in
             the
             daies
             of
             Edward
             the
             
               third
               ;
               Thomas
               Bradwardin
            
             who
             was
             afterward
             Archbishop
             of
             
               Canterbury
               ,
               Richard
               Fitzraufe
            
             afterward
             Archbishop
             of
             Armagh
             ,
             and
             
               Robert
               Holeot
            
             the
             Dominican
             ,
             were
             of
             speciall
             note
             .
             The
             first
             of
             these
             ,
             in
             his
             Defense
             of
             the
             cause
             of
             God
             against
             the
             Pelagians
             of
             his
             time
             ,
             disputeth
             this
             point
             at
             large
             :
             shewing
             ,
             d
             that
             
               Merit
               is
               not
               the
               cause
               of
               everlasting
               reward
            
             ;
             and
             that
             when
             the
             Scriptures
             and
             Doctors
             doe
             affirme
             ,
             that
             God
             will
             reward
             the
             good
             for
             their
             good
             merits
             (
             or
             workes
             ,
             )
             Propter
             did
             not
             signifie
             
               the
               cause
            
             properly
             ;
             but
             improperly
             ,
             either
             
               the
               cause
               of
               knowing
            
             it
             ,
             or
             
               the
               order
            
             ,
             or
             
               the
               disposition
               of
               the
               subject
            
             thereunto
             .
             Richard
             of
             Armagh
             (
             whom
             my
             countrymen
             commonly
             doe
             call
             
               S.
               Richard
            
             of
             Dundalke
             ,
             because
             he
             was
             there
             borne
             and
             buried
             )
             intimateth
             this
             to
             be
             his
             minde
             ;
             that
             the
             reward
             is
             here
             rendred
             ,
             e
             
               not
               for
               the
               condignitie
               of
               the
               worke
               ,
               but
               for
               the
               promise
               and
               so
               for
               the
               justice
               of
               the
               rewarder
               :
            
             as
             heretofore
             we
             have
             heard
             out
             of
             
               Bernard
               .
               Holcot
            
             ,
             though
             in
             words
             he
             maintaine
             the
             
               merit
               of
               condignitie
            
             ;
             yet
             he
             confesseth
             with
             the
             Master
             of
             the
             Sentences
             ,
             that
             God
             is
             hereby
             made
             our
             debtor
             ,
             
               ex
               .
               naturâ
               sui
               promissi
               ,
               non
               ex
               naturâ
               nostri
               commissi
               ,
            
             out
             of
             the
             nature
             of
             his
             owne
             promise
             ,
             not
             out
             of
             the
             nature
             of
             our
             doing
             :
             and
             that
             our
             workes
             have
             this
             value
             in
             them
             ,
             not
             naturally
             ,
             as
             if
             there
             were
             so
             great
             goodnesse
             in
             the
             nature
             or
             substance
             of
             the
             merit
             that
             everlasting
             life
             should
             be
             due
             unto
             it
             ,
             but
             legally
             ,
             in
             regard
             of
             Gods
             ordinance
             and
             appointment
             .
             even
             f
             
               as
               a
               
               little
               peece
               of
               copper
               ,
               of
               it
               owne
               nature
               or
               naturall
               value
               ,
               is
               not
               worth
               so
               much
               as
               a
               loafe
               of
               bread
               ;
               but
               by
               the
               institution
               of
               the
               Prince
               is
               worth
               so
               much
               .
            
             And
             in
             this
             manner
             g
             
               we
               may
               say
            
             (
             saith
             he
             )
             
               that
               our
               workes
               are
               worthy
               of
               life
               everlasting
               by
               grace
               ,
               and
               not
               by
               the
               substance
               of
               the
               act
               .
               For
               God
               hath
               ordained
               ,
               that
               he
               that
               worketh
               well
               in
               grace
               should
               have
               life
               everlasting
               :
               and
               therefore
               by
               the
               law
               and
               grace
               of
               Christ
               our
               Prince
               we
               merit
               condignely
               everlasting
               life
               .
            
             Whereby
             we
             may
             see
             ,
             how
             rightly
             it
             hath
             beene
             observed
             by
             Vasquez
             ;
             h
             that
             divers
             of
             those
             whom
             he
             accounteth
             Catholickes
             ,
             doe
             differ
             from
             us
             
               only
               in
               words
            
             ,
             but
             
               agree
               in
               deed
            
             .
             Of
             which
             number
             he
             nameth
             i
             
               Willielmus
               Parisiensis
            
             ,
             k
             Scotus
             ,
             l
             Ockam
             ,
             m
             
               Gregorius
               Ariminensis
            
             ,
             n
             
               Gabriel
               Biel
            
             with
             his
             o
             Supplement
             ,
             the
             Chanons
             of
             Culleyn
             in
             their
             p
             Antididagma
             and
             q
             Enchiridion
             ,
             r
             
               Ioh.
               Bunderius
            
             ,
             s
             
               Alphonsus
               de
               Castro
            
             ,
             and
             t
             
               Andreas
               Vega
            
             who
             was
             present
             at
             the
             handling
             of
             these
             matters
             in
             the
             last
             Tridentine
             Councell
             .
          
           
             All
             these
             ,
             and
             sundry
             others
             beside
             them
             ,
             hold
             that
             the
             dignitie
             of
             the
             good
             workes
             done
             by
             Gods
             children
             doth
             not
             proceed
             from
             the
             value
             of
             the
             workes
             themselves
             ,
             but
             only
             from
             the
             gratious
             promise
             and
             
             acceptation
             of
             God.
             Yea
             
               Gregorius
               Ariminensis
            
             ,
             u
             that
             most
             able
             and
             carefull
             defender
             of
             
               S.
               Augustine
            
             (
             as
             Vega
             stileth
             him
             )
             concludeth
             peremptorily
             ,
             x
             
               that
               no
               act
               of
               man
               ,
               though
               issuing
               from
               never
               so
               great
               charitie
               ,
               meriteth
               of
               condignitie
               from
               God
               ,
               either
               eternall
               life
               ,
               or
               yet
               any
               other
               reward
               whether
               eternall
               or
               temporall
               .
            
             The
             same
             conclusion
             is
             by
             Durand
             the
             
               most
               resolate
            
             Doctor
             (
             as
             y
             Gerson
             tearmeth
             him
             )
             thus
             confirmed
             :
             z
             
               That
               which
               is
               conferred
               rather
               out
               of
               the
               liberalitie
               of
               the
               giver
               than
               out
               of
               the
               due
               of
               the
               worke
               ,
               doth
               not
               fall
               within
               the
               compasse
               of
               the
               merit
               of
               condignitie
               ,
               strictly
               and
               properly
               taken
               .
               But
               whatsoever
               we
               receive
               of
               God
               ,
               whether
               it
               be
               grace
               or
               whether
               it
               be
               glory
               ,
               whether
               temporall
               or
               spirituall
               good
               ,
               whatsoever
               good
               worke
               we
               have
               before
               done
               for
               it
               ,
               yet
               we
               receive
               the
               same
               rather
               and
               more
               principally
               out
               of
               Gods
               liberalitie
               ,
               than
               out
               of
               the
               due
               of
               the
               worke
               .
               Therefore
               nothing
               at
               all
               falleth
               within
               the
               compasse
               of
               the
               merit
               of
               condignitie
               ,
               so
               taken
               .
            
             And
             a
             
               the
               cause
               hereof
               is
            
             ,
             (
             saith
             he
             )
             
               because
               both
               that
               which
               we
               are
               and
               that
               which
               we
               have
               ,
               whether
               they
               be
               good
               acts
               or
               good
               habits
               ,
               or
               the
               use
               of
               them
               ,
               is
               wholly
               in
               us
               by
               Gods
               liberalitie
               freely
               giving
               and
               preserving
               the
               same
               .
               Now
               because
               none
               is
               bound
               by
               his
               owne
               free
               gift
               to
               give
               more
               ,
               but
               the
               receiver
               rather
               is
               more
               bound
               to
               him
               that
               giveth
               :
               therefore
               by
               the
               good
               habits
               ,
               and
               
               by
               the
               good
               acts
               or
               uses
               which
               God
               hath
               given
               us
               ,
               God
               is
               not
               bound
               to
               us
               by
               any
               debt
               of
               justice
               to
               give
               any
               thing
               more
               ,
               so
               as
               if
               he
               did
               not
               give
               it
               he
               should
               be
               unjust
               ;
               but
               we
               are
               rather
               bound
               to
               God.
               And
               to
               thinke
               or
               say
               the
               contrary
               ,
               is
               rashnesse
               or
               blasphemie
               .
            
          
           
             Of
             the
             same
             judgement
             with
             Durand
             ,
             was
             
               Iacobus
               de
               Everbaco
            
             ,
             as
             Marsilius
             witnesseth
             ,
             who
             delivereth
             his
             owne
             opinion
             touching
             this
             matter
             in
             these
             three
             conclusions
             .
             I.
             b
             
               If
               we
               consider
               our
               workes
               in
               themselves
               ,
               or
               as
               they
               proceed
               also
               from
               cooperating
               grace
               ,
               they
               are
               not
               such
               workes
               as
               deserve
               eternall
               life
               of
               condignitie
               .
            
             for
             proofe
             whereof
             hee
             bringeth
             in
             many
             reasons
             ;
             and
             that
             of
             Durands
             for
             one
             .
             c
             
               If
               for
               the
               workes
               wrought
               by
               grace
               and
               free-will
               although
               never
               so
               great
               ,
               eternall
               life
               should
               be
               due
               unto
               any
               by
               condignitie
               :
               then
               God
               should
               doe
               him
               injurie
               ,
               if
               he
               did
               not
               give
               eternall
               life
               unto
               him
               .
               and
               so
               God
               by
               those
               great
               good
               things
               which
               he
               had
               given
               ,
               should
               be
               constrained
               in
               way
               of
               justice
               to
               adde
               more
               great
               thereunto
               ;
               which
               reason
               doth
               not
               comprehend
               .
            
             II.
             d
             
               Such
               workes
               as
               these
               may
               be
               said
               to
               merit
               eternall
               life
               of
               condignitie
               ,
               by
               divine
               acceptation
               ,
               originally
               proceeding
               from
               the
               merit
               of
               the
               passion
               of
               Christ.
            
             III.
             e
             
               Workes
               done
               by
               grace
               doe
               merit
               eternall
               life
               by
               way
               of
               congruitie
               ;
               in
               respect
               of
               Gods
               liberall
               disposition
               ,
               who
               hath
               so
               purposed
               to
               reward
               them
               .
            
             Afterwards
             he
             proveth
             out
             of
             the
             Apostle
             ,
             Rom.
             6.23
             .
             that
             f
             
               eternall
               life
               is
               given
               out
               of
               Gods
               grace
               ,
               not
               out
               of
               our
               righteousnesse
               ,
            
             and
             that
             God
             in
             thus
             rewarding
             us
             ,
             doth
             neither
             exercise
             commutative
             justice
             ,
             g
             
               because
               in
               our
               good
               workes
               we
               give
               nothing
               unto
               God
               ,
               for
               
               which
               by
               way
               of
               commutation
               the
               reward
               should
               be
               due
               unto
               us
            
             ;
             nor
             yet
             distributive
             ,
             h
             because
             
               no
               man
               by
               working
               well
               ,
               in
               regard
               of
               himselfe
               and
               in
               regard
               of
               the
               state
               wherein
               he
               is
               ,
               doth
               merit
               any
               thing
               of
               condignitie
               ,
               but
               is
               bound
               to
               God
               rather
               by
               a
               greater
               obligation
               ,
               because
               he
               hath
               received
               greater
               good
               things
            
             from
             him
             .
             And
             i
             thereupon
             at
             last
             concludeth
             ,
             that
             God
             
               is
               just
               in
               rewarding
               ,
               because
               by
               his
               just
               disposition
               he
               hath
               ordained
               by
               the
               grace
               of
               acceptation
               to
               crowne
               the
               lesser
               merit
               with
               the
               greater
               reward
               ;
               not
               by
               the
               justice
               of
               debt
               ,
               but
               by
               the
               grace
               and
               disposition
               of
               the
               divine
               good
               pleasure
               .
            
          
           
             But
             the
             sentence
             of
             the
             Chancellour
             and
             the
             Theologicall
             facultie
             of
             Paris
             in
             the
             yeere
             1354.
             against
             one
             Guido
             an
             Austin
             Fryar
             ,
             that
             then
             defended
             
               the
               merit
               of
               condignitie
            
             ,
             is
             not
             to
             be
             overpassed
             .
             For
             by
             their
             order
             ,
             this
             forme
             of
             recantation
             was
             prescribed
             unto
             him
             .
             k
             
               I
               said
               against
               a
               Bachelour
               of
               the
               order
               of
               the
               Fryars
               Preachers
               in
               conference
               with
               him
               ,
               that
               a
               man
               doth
               merit
               everlasting
               life
               of
               condignitie
               ,
               that
               is
               to
               say
               ,
               that
               in
               case
               it
               were
               not
               given
               ,
               there
               should
               injurie
               be
               done
               unto
               him
               .
               I
               wrote
               likewise
               ,
               that
               God
               should
               doe
               him
               iniurie
               :
               and
               approved
               it
               .
               This
               I
               revoke
               as
            
             FALSE
             ,
             HERETICALL
             ,
             and
             BLASPHEMOVS
             .
             Yet
             now
             the
             times
             are
             so
             changed
             ,
             and
             men
             in
             them
             that
             our
             new
             Divines
             of
             Rhemes
             stick
             not
             to
             tell
             us
             ,
             that
             it
             l
             
               is
               most
               cleare
               to
               all
               not
               blinded
               in
               pride
               and
               contention
               ,
               that
               good
               workes
               be
               meritorious
               ,
               and
               the
               very
               cause
               of
               salvation
               ,
               so
               far
               that
               God
               should
               be
               unjust
               ,
               if
               he
               rendred
               not
               heaven
               for
               the
               same
               .
            
             where
             to
             the
             judgement
             of
             the
             indifferent
             Reader
             I
             referre
             it
             ,
             whether
             side
             in
             this
             case
             is
             more
             likely
             to
             have
             beene
             
             
               blinded
               in
               pride
            
             :
             (
             we
             who
             abase
             our selves
             before
             Gods
             footstoole
             ,
             and
             utterly
             disclaime
             all
             our
             owne
             merits
             ;
             or
             they
             who
             have
             so
             high
             a
             conceit
             of
             them
             ,
             that
             they
             dare
             in
             this
             presumptuous
             manner
             to
             challenge
             God
             of
             injustice
             ,
             if
             he
             should
             judge
             them
             to
             deserve
             a
             lesse
             reward
             than
             Heaven
             it selfe
             :
             )
             and
             whether
             that
             sentence
             of
             our
             Saviour
             Christ
             be
             not
             fulfilled
             in
             them
             ,
             as
             well
             as
             in
             the
             proud
             and
             blinde
             Pharisees
             their
             predecessors
             .
             m
             
               For
               judgement
               I
               am
               come
               into
               this
               world
               ,
               that
               they
               which
               see
               not
               might
               see
               ,
               and
               that
               they
               which
               see
               might
               be
               made
               blinde
               .
            
             And
             so
             leaving
             these
             blinde
             leaders
             of
             the
             blinde
             ,
             who
             say
             they
             n
             see
             (
             by
             that
             meanes
             making
             their
             
               sinne
               to
               remaine
            
             )
             and
             say
             they
             o
             
               are
               rich
               and
               increased
               with
               goods
               (
               not
               knowing
               that
               they
               are
               wretched
               ,
               and
               miserable
               ,
               and
               poore
               ,
               and
               blinde
               ,
               and
               naked
               :
               )
            
             I
             proceed
             ,
             and
             out
             of
             the
             fifteenth
             Century
             or
             Hundred
             of
             yeeres
             after
             Christ
             produce
             other
             two
             witnesses
             of
             this
             truth
             .
             The
             one
             is
             
               Paulus
               Burgensis
            
             ;
             who
             expounding
             those
             words
             of
             David
             ,
             Psalm
             .
             36.5
             .
             
               Thy
               mercy
               ,
               O
               Lord
               ,
               is
               in
               heaven
               ,
            
             (
             or
             ,
             reacheth
             unto
             the
             heavens
             )
             writeth
             thus
             :
             p
             
               No
               man
               according
               to
               the
               common
               law
               can
               merit
               by
               condignitie
               the
               glory
               of
               heaven
               .
               whence
               the
               Apostle
               saith
               in
               the
            
             8.
             
               to
               the
               Romans
               ,
               that
               the
               sufferings
               of
               this
               time
               are
               not
               worthy
               to
               be
               compared
               with
               the
               future
               glory
               which
               shall
               be
               revealed
               in
               us
               .
               and
               so
               it
               is
               manifest
               that
               in
               heaven
               most
               of
               all
               the
               mercy
               of
               God
               shineth
               forth
               in
               the
               blessed
               .
            
             The
             other
             is
             
               Thomas
               Walden
            
             ,
             who
             living
             in
             England
             the
             same
             time
             that
             the
             other
             did
             in
             Spaine
             ,
             professeth
             plainly
             his
             dislike
             of
             that
             saying
             ;
             q
             
               that
               a
               man
               by
               his
               merits
               is
               worthy
               of
               the
               kingdome
               of
               heaven
               ,
               or
               this
               grace
               or
               that
               glory
               :
               howsoever
               certaine
               Schoolemen
               ,
               that
               
               they
               might
               so
               speake
               ,
               had
               invented
               the
               tearmes
               of
               Condignitie
               and
               Congruitie
               .
            
             But
             r
             
               I
               repute
               him
            
             (
             saith
             he
             )
             
               the
               sounder
               Divine
               ,
               the
               more
               faithfull
               Catholicke
               ,
               and
               more
               consonant
               with
               the
               holy
               Scriptures
               ,
               who
               doth
               simply
               denie
               such
               merit
               ,
               and
               with
               the
               qualification
               of
               the
               Apostle
               and
               of
               the
               Scriptures
               confesseth
               ,
               that
               simply
               no
               man
               meriteth
               the
               kingdome
               of
               heaven
               ,
               but
               by
               the
               grace
               of
               God
               or
               will
               of
               the
               giver
               .
            
             s
             
               as
               all
               the
               former
               Saints
               ,
               untill
               the
               late
               Schoolemen
               ,
               and
               the
               universall
               Church
               hath
               written
               .
            
          
           
             Out
             of
             which
             words
             of
             his
             you
             may
             further
             observe
             both
             the
             time
             when
             ,
             and
             the
             persons
             by
             whom
             this
             innovation
             was
             made
             in
             these
             latter
             daies
             of
             the
             Church
             :
             namely
             ,
             that
             the
             late
             Schoolemen
             were
             they
             ,
             that
             corrupted
             the
             ancient
             doctrine
             of
             the
             Church
             ,
             and
             to
             that
             end
             devised
             their
             new
             termes
             of
             the
             merit
             of
             congruitie
             and
             condignitie
             .
             I
             say
             ,
             in
             these
             latter
             daies
             :
             because
             if
             we
             looke
             unto
             higher
             times
             ,
             Walden
             himselfe
             in
             that
             same
             place
             doth
             affirme
             that
             it
             was
             a
             branch
             of
             the
             t
             Pelagian
             heresie
             to
             hold
             ,
             
               that
               according
               to
               the
               measure
               of
               meritorious
               workes
               God
               will
               reward
               a
               man
               so
               meriting
               .
            
             Neither
             indeed
             can
             this
             proud
             generation
             of
             Merit-mongers
             be
             derived
             from
             a
             more
             proper
             stocke
             ,
             than
             from
             the
             old
             either
             Pelagians
             or
             Catharists
             .
             For
             as
             these
             doe
             now
             adaies
             maintaine
             ,
             that
             they
             doe
             u
             
               worke
               by
               their
               owne
               free-will
               ,
               and
               thereby
               deserve
               their
               salvation
               :
            
             so
             was
             this
             wont
             to
             be
             a
             part
             of
             Pelagius
             his
             song
             ;
             x
             
               No
               man
               shall
               take
               away
               from
               me
               the
               power
               of
               free-will
               :
               lest
               if
               God
               be
               my
               helper
               in
               my
               workes
               ,
               the
               reward
               be
               not
               due
               to
               me
               ,
               but
               to
               him
               that
               did
               worke
               in
               me
               .
            
             And
             to
             y
             
               glory
               of
               their
               merits
            
             ,
             was
             a
             speciall
             property
             noted
             in
             the
             
             Catharists
             or
             ancient
             Puritans
             :
             who
             standing
             thus
             upon
             their
             owne
             puritie
             ,
             z
             doe
             thereby
             declare
             (
             as
             Cassiodorus
             noteth
             )
             
               that
               they
               have
               no
               portion
               with
               the
               holy
               Church
               ,
            
             which
             professeth
             that
             her
             sinnes
             are
             many
             .
             Nay
             ,
             a
             
               while
               these
               men
               call
               themselves
               Puritans
               ,
            
             (
             saith
             
               Epiphanius
               )
               by
               this
               very
               ground
               they
               prove
               themselves
               to
               be
               impure
               .
               for
               whosoever
               pronounceth
               himselfe
               to
               be
               pure
               ,
               doth
               therein
               absolutely
               condemne
               himselfe
               to
               be
               impure
               .
            
             For
             ,
             as
             
               S.
               Hierome
            
             in
             this
             case
             disputeth
             against
             the
             Pelagians
             (
             and
             so
             against
             the
             Puritan
             and
             Pelagian
             Romanists
             )
             b
             
               then
               are
               we
               righteous
               ,
               when
               we
               confesse
               our selves
               to
               be
               sinners
               ;
               and
               our
               righteousnesse
               consisteth
               not
               in
               our
               owne
               merits
               ,
               but
               in
               Gods
               mercy
               .
            
             with
             whose
             resolution
             against
             them
             ,
             we
             will
             now
             conclude
             this
             point
             against
             their
             new
             off-spring
             ;
             that
             c
             
               the
               righteous
               are
               saved
               ,
               not
               by
               their
               owne
               merit
               ,
               but
               by
               Gods
               clemencie
               .
            
          
           
             And
             thus
             have
             I
             gone
             over
             all
             the
             particular
             articles
             propounded
             by
             our
             Challenger
             :
             and
             performed
             therein
             more
             a
             great
             deale
             ,
             than
             he
             required
             at
             my
             hands
             .
             That
             which
             he
             desired
             in
             the
             name
             of
             his
             fello●es
             ,
             was
             ;
             that
             we
             would
             alleage
             but
             
               any
               one
               Text
               of
               Scripture
               ,
               which
               condemneth
               any
               of
               the
               above
               written
               points
               .
            
             He
             hath
             now
             presented
             unto
             him
             not
             texts
             of
             Scripture
             only
             ,
             but
             testimonies
             of
             the
             Fathers
             also
             ,
             justifying
             our
             diss●nt
             from
             them
             not
             in
             one
             but
             in
             all
             those
             points
             ,
             wherein
             he
             was
             so
             confident
             ,
             that
             
               they
               of
               our
               side
               that
               had
               read
               the
               Fathers
               could
               well
               testifie
               ,
            
             that
             all
             antiquitie
             did
             in
             judgement
             concurre
             with
             the
             now
             Church
             of
             Rome
             .
             And
             if
             he
             looke
             into
             every
             one
             of
             them
             more
             neerely
             ;
             he
             may
             perhaps
             finde
             ,
             that
             we
             are
             not
             such
             strangers
             to
             the
             originall
             and
             first
             breedings
             of
             these
             Romish
             errors
             ,
             as
             he
             did
             imagine
             .
             It
             now
             remaineth
             on
             his
             part
             ,
             that
             he
             make
             good
             what
             he
             hath
             undertaken
             :
             
             namely
             ,
             that
             
               for
               the
               confirmation
               of
               all
               the
               above
               mentioned
               points
               of
               his
               Religion
               ,
            
             he
             produce
             both
             
               good
               and
               certaine
               grounds
               out
               of
               the
               sacred
               Scriptures
               ,
            
             and
             the
             generall
             consent
             likewise
             of
             
               the
               Saints
               and
               Fathers
               of
               the
               Primitive
               Church
               .
            
             Wherein
             ,
             as
             I
             advise
             him
             to
             spare
             his
             paines
             in
             labouring
             to
             prove
             those
             things
             ,
             which
             he
             seeth
             me
             before
             hand
             readily
             to
             have
             yeelded
             unto
             :
             so
             I
             wish
             him
             also
             not
             to
             forget
             his
             owne
             motion
             ,
             made
             in
             the
             percloase
             of
             his
             Challenge
             ;
             that
             all
             
               may
               be
               done
               with
               Christian
               charity
               and
               sincerity
               ,
               to
               the
               glory
               of
               God
               ,
               and
               instruction
               of
               them
               that
               are
               astray
               .
            
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           Faults
           escaped
           .
        
         
           PAge
           10.
           line
           15.
           for
           once
           reade
           one
           .
           p.
           18.
           l.
           8.
           
             (
             as
             also
             p.
          
           19.
           l.
           1.
           and
           113.
           l.
           2.
           )
           Radbertus
           .
           p.
           30.
           l.
           9.
           
           Canonicall
           .
           p.
           63.
           l.
           28.
           bread
           and
           wine
           .
           p.
           67.
           l.
           9.
           
             or
             .
             p.
          
           71.
           l.
           12.
           for
           wine
           .
           reade
           bloud
           .
           ibid
           l.
           21.
           for
           second
           reade
           third
           .
           p.
           77.
           
             in
             t●e
             marg●nt
             ,
             at
             the
             very
             beginning
             ,
             adde
          
           x.
           Lanfranc
           .
           lib.
           de
           Sacram.
           Eucharist
           .
           contra
           Berengar
           .
           pag.
           85.
           lin
           .
           15.
           for
           he
           read
           God.
           p.
           103.
           l.
           20.
           sett
           .
           p.
           163.
           lin
           .
           12
           ,
           13.
           
             crosse
             out
             those
             words
          
           :
           then
           in
           any
           of
           the
           rest
           .
           pag.
           271.
           
             in
             the
             margent
             ,
             lin
          
           .
           16.
           for
           Id.
           put
           Hieronym
           .
           pag.
           326.
           
             in
             the
             margent
             ,
             lin
          
           .
           17.
           
           Marcellam
           .
           pag.
           341.
           lin
           .
           5.
           
           Christian.
           pag.
           352.
           l.
           5.
           
             crosse
             out
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             pag.
          
           405.
           l.
           20.
           
             put
             out
             the
             word
          
           Iesuite
           :
           
             and
             in
             the
             last
             line
             of
             the
             margent
             ,
             aft●r
          
           quaest
           .
           12.
           adde
           ,
           artic
           .
           10.
           disput
           .
           7.
           conclus
           .
           6.
           p●g
           .
           444.
           
             lin
             .
             ul●
          
           .
           Pitsio
           .
           pag.
           449.
           
             in
             marg
             .
             l.
          
           35.
           
           Naclantus
           .
           pag.
           448.
           
             at
             the
             ast●risc
             *
             .
             lin
             .
          
           14.
           
             adde
             in
             the
             margent
          
           .
           Ab
           omnibus
           deinceps
           doceatur
           communiter
           atque
           praedicetur
           ,
           Crucem
           &
           Imaginem
           Crucifixi
           ceterasque
           Imagines
           Sanctorum
           ,
           in
           ipsorum
           memoriam
           &
           honorem
           quo●
           figurant
           ,
           ac
           ipsorum
           loca
           &
           reliquias
           processionibus
           ,
           gen●
           flexionibus
           ,
           inclinationibus
           ,
           thurificationibus
           ,
           deosculationibus
           ,
           oblationibus
           ,
           luminarium
           accensionibus
           ,
           &
           peregrinationibus
           ,
           nec
           non
           alijs
           quibuscunque
           modis
           &
           formis
           quibus
           nostris
           &
           predecessorum
           nostrorum
           temporibus
           fieri
           consuevit
           ,
           venerari
           debere
           .
           
             Gu●lh●lm
             .
             Lyndewode
             Provincial
             .
             lib.
          
           5.
           
             de
             Haeretic
             .
             cap.
          
           Nullus
           quoque
           .
           pag.
           451.
           l.
           12.
           
           M●rsilius
           .
           pag.
           453.
           
             in
             the
             margent
             .
             lin
          
           .
           12.
           and
           26.
           
             and
             pag.
          
           454.
           l.
           9.
           for
           Pr●phetic
           .
           reade
           Protreptic
           .
           pag.
           456.
           
             marg
             .
             lin
          
           .
           38.
           manuum
           .
           pag.
           463.
           
             marg
             .
             lin
          
           .
           9.
           
           Patres
           .
        
      
       
         
         
           A
           CATALOGVE
           OF
           THE
           AVTHORS
           HERE
           alleaged
           ;
           disposed
           according
           to
           the
           order
           of
           the
           times
           ,
           wherein
           they
           are
           accounted
           to
           have
           lived
           .
        
         
           
             Anno
             Domini
             :
          
           
             40
             NIcodemus
             .
             
               The
               author
               of
               the
               counterfeit
               Gospell
               ,
               attributed
               unto
               him
               ,
               lived
               within
               the
               first
            
             600.
             
               yeeres
               :
               being
               cited
               by
               Gregorius
               Turonensis
               .
            
          
           
             43.
             
             Thaddaeus
             ;
             
               vouched
               by
               Eusebius
            
             .
          
           
             70.
             
             Clemens
             I.
             Romanus
             episc
             .
             
               Counted
               the
               author
               of
               the
               Apostolicall
               Constitutions
               .
            
          
           
             70.
             
             Dionysius
             Areopagita
             .
             
               The
               bookes
               that
               beare
               his
               name
               ,
               seeme
               to
               be
               written
               in
               the
               fourth
               or
               fifth
               age
               after
               Christ.
               
            
          
           
             100.
             
             Ignatius
             Antiochenus
             .
          
           
             120.
             
             Hermes
             .
          
           
             163.
             
             Iustinus
             Martyr
             .
          
           
             170.
             
             Theophilus
             Antiochenus
             .
          
           
             180.
             
             Irenaeus
             Lugdunensis
             .
          
           
             180.
             
             Tatianus
             .
          
           
             190.
             
             Maximus
             .
             
               out
               of
               whom
               the
               Dialogues
               against
               the
               Marcionists
               ,
               attributed
               to
               Origen
               ,
               are
               collected
               :
               as
               appeareth
               by
               the
               large
               fragment
               cited
               out
               of
               him
               by
               Eusebius
               in
               the
               end
               of
               the
               seventh
               booke
               de
               Praeparatione
               Euangelicâ
               .
            
          
           
             200.
             
             Clemens
             Alexandrinus
             .
          
           
             200.
             
             Tertullianus
             .
          
           
             210.
             
             Caius
             .
          
           
             220.
             
             Hippolytus
             Martyr
             .
          
           
             230.
             
             Origenes
             .
          
           
             230.
             
             Ammonius
             .
          
           
             230.
             
             Minutius
             Felix
             .
          
           
             240.
             
             Novatianus
             .
          
           
             250.
             
             Gregorius
             Neocaesareensis
             .
          
           
             250.
             
             Cyprianus
             .
          
           
             260.
             
             Zeno
             Veronensis
             .
          
           
             270.
             
             Victorinus
             Pictaviensis
             .
          
           
             290.
             
             Pamphilus
             Martyr
             .
          
           
             
             300.
             
             Arnobius
             .
          
           
             300.
             
             Lactantius
             .
          
           
             303.
             
             Concilium
             Sinuessanum
             ,
             supposititium
             .
          
           
             310.
             
             Concilium
             Eliberinum
             ,
             seu
             Illiberitanum
             .
          
           
             325.
             
             Concilium
             Romanum
             sub
             Silvestro
             ,
             supposititium
             .
          
           
             325.
             
             Concilium
             Nicaenum
             ,
             univ●rsale
             I.
             
          
           
             325.
             
             Macarius
             Hierosolymitanus
             .
          
           
             330.
             
             Eusebius
             Caesareensis
             .
          
           
             330.
             
             Juvencus
             .
          
           
             340.
             
             Eusebius
             Emesenus
             .
          
           
             340.
             
             Athanasius
             Alexandrinus
             .
          
           
             350.
             
             Eustathius
             Antiochenus
             .
          
           
             350.
             
             Julius
             Firmicus
             Maternus
             .
          
           
             350.
             
             Acacius
             Caesareensis
             .
          
           
             359.
             
             Conciliabula
             Arrianorum
             ,
             Nicaen
             .
             Constantinop
             .
             Sirmiens
             .
             &
             Ariminens
             .
          
           
             360.
             
             Didymus
             .
          
           
             360.
             
             Hilarius
             Pictaviensis
             .
          
           
             360.
             
             Titus
             Bostrensis
             .
          
           
             364.
             
             Concilium
             Laodicenum
             .
          
           
             370.
             
             Macarius
             Aegyptius
             .
          
           
             370.
             
             Cyrillus
             Hierosolymitanus
             .
          
           
             370.
             
             Asterius
             Amaseae
             episc
             .
          
           
             370.
             
             Optatus
             .
          
           
             370.
             
             Ambrosius
             Mediolanensis
             episc
             .
          
           
             370.
             
             Basilius
             Caesareensis
             .
          
           
             370.
             
             Gregorius
             Nazianzenus
             .
          
           
             370.
             
             Aerius
             haereticus
             .
          
           
             380.
             
             Caesarius
             .
          
           
             380.
             
             Gregorius
             Nyssenus
             .
          
           
             380.
             
             Nectarius
             .
          
           
             380.
             
             Pacianus
             .
          
           
             380.
             
             Prudentius
             .
          
           
             380.
             
             Philastrius
             .
          
           
             380.
             
             Euagrius
             Ponticus
             .
          
           
             380.
             
             Amphilochius
             .
          
           
             381.
             
             Concilium
             Constantinopolitanum
             ,
             universale
             II.
             
          
           
             390.
             
             Hieronymus
             .
          
           
             390.
             
             Paula
             &
             Eustochium
             ,
             apud
             eund
             .
          
           
             390.
             
             Epiphanius
             .
          
           
             390.
             
             Ruffinus
             .
          
           
             390.
             
             Coelius
             Sedulius
             .
          
           
             390.
             
             Paulinus
             Mediolanensis
             .
          
           
             400.
             
             Io.
             Chrysostomus
             .
             cujus
             epistolam
             ad
             Caesarium
             monachum
             (
             quam
             in
             quaestionem
             vocant
             pontificij
             )
             citatam
             invenio
             in
             Collectaneis
             contra
             Severianos
             ,
             quae
             ex
             Fr.
             Turriani
             versione
             habentur
             in
             4.
             tomo
             Antiquae
             lectionis
             Henr.
             Canisij
             ,
             pag.
             238.
             &
             in
             fine
             libri
             Io.
             Damasceni
             contra
             Acephalos
             ;
             ibid.
             pag.
             211.
             ubi
             postrema
             verba
             testimonij
             á
             nobis
             citati
             (
             pag.
             64.65
             .
             )
             Turrianus
             ita
             transtulit
             :
             
               Sic
               etiam
               híc
               ,
               divinâ
               
               naturâ
               in
               ipso
               insidente
               ,
               unum
               Filium
               ,
               unam
               Personam
               utrumque
               constituit
               .
            
          
           
             400.
             
             Marcus
             eremita
             .
          
           
             400.
             
             Polychronius
             .
          
           
             400.
             
             Hesychius
             presbyter
             .
          
           
             410.
             
             Palladius
             ,
             Lausiacae
             histostoriae
             author
             .
          
           
             410.
             
             Pelagius
             haereticus
             .
          
           
             410.
             
             Augustinus
             .
          
           
             410.
             
             Philo
             Carpathius
             .
          
           
             410.
             
             Synesius
             .
          
           
             414.
             
             Theodorus
             Daphnopatus
             .
             by
             
               Henr.
               Oraeus
            
             referred
             to
             this
             yeere
             :
             I
             know
             not
             by
             what
             warrant
             .
          
           
             418.
             
             Concilium
             Africanum
             universale
             Carthagine
             habitum
             contra
             Pelagium
             .
          
           
             420.
             
             Maximus
             Taurinensis
             .
          
           
             424.
             
             Hilarius
             Arelatensis
             .
          
           
             430.
             
             Io.
             Cassianus
             .
          
           
             430.
             
             Vincentius
             Lirinensis
             .
          
           
             430.
             
             Author
             Operis
             imperfecti
             in
             Matthaeum
             .
          
           
             430.
             
             Cyrillus
             Alexandrinus
             .
          
           
             430.
             
             Synodus
             Alexandrina
             ,
             contra
             Nestorium
             .
          
           
             430.
             
             Theodoretus
             .
          
           
             430.
             
             Proclus
             Cyzicenus
             .
          
           
             431.
             
             Concilium
             Ephesinum
             ,
             universale
             III.
             
          
           
             440.
             
             Prosper
             Aquitanicus
             .
          
           
             440.
             
             Socrates
             historicus
             .
          
           
             440.
             
             Sozomenus
             .
          
           
             440.
             
             Eucherius
             Lugdunensis
             .
          
           
             440.
             
             Petrus
             C●rysologus
             .
          
           
             450.
             
             Leo.
             I.
             
          
           
             450.
             
             Primasius
             .
          
           
             451.
             
             Concilium
             Chalcedonense
             ,
             universale
             IIII.
             
          
           
             460.
             
             Basilius
             Seleuciensis
             .
          
           
             460.
             
             Victor
             Antiochenus
             .
          
           
             460
             Salvianus
             Massiliensis
             .
          
           
             476.
             
             Gelasius
             Cyzicenus
             .
          
           
             490.
             
             Faustus
             Regiensis
             ,
             seu
             Reiensis
             .
          
           
             490.
             
             Gennadius
             Massiliensis
             .
          
           
             490.
             
             Gelasius
             Papa
             I.
             
          
           
             494.
             
             Concilium
             Romanum
             I.
             sub
             Gelasio
             .
          
           
             500.
             
             Paschasius
             Romanae
             ecclesiae
             diaconus
             .
          
           
             500.
             
             Olympiodorus
             .
          
           
             500.
             
             Andreas
             Caesareensis
             .
             Stephanus
             Gobarus
             haereticus
             .
          
           
             507.
             
             Laurentius
             Novariensis
             .
          
           
             510.
             
             Ennodius
             Ticinensis
             .
          
           
             520.
             
             Aurelius
             Cassiodorus
             .
          
           
             520.
             
             Eusebius
             Gallicanus
             .
          
           
             520.
             
             Caesari●s
             Arelatensis
             .
          
           
             520.
             
             Fulgentius
             Ruspensis
             episc
             .
          
           
             520.
             
             Iohannes
             Maxentius
             .
          
           
             527.
             
             Ephraem
             Antiochenus
             .
          
           
             527.
             
             Agapetus
             diaconus
             .
          
           
             529.
             
             Concilium
             Arausican
             .
             II.
             
          
           
             530.
             
             Fulgentius
             Ferrandus
             .
          
           
             530.
             
             Dionysius
             Exiguus
             .
          
           
             
             530.
             
             Benedictus
             Monachus
             .
          
           
             530.
             
             Procopius
             Gazaeus
             .
          
           
             540.
             
             Arator
             .
          
           
             553.
             
             Concilium
             Constantinopolitanum
             ,
             universale
             .
             V.
             
          
           
             560.
             
             Andreas
             Hierosolymitanus
             ,
             Cretensis
             archiepisc
             .
          
           
             560.
             
             Dracontius
             .
          
           
             570.
             
             Cresconius
             .
          
           
             580.
             
             Venantius
             Fortunatus
             .
          
           
             580.
             
             Iohannes
             Climacus
             .
          
           
             589.
             
             Concil
             .
             Toletan
             .
             III.
             
          
           
             600.
             
             Gregorius
             I.
             
          
           
             600.
             
             Iohan.
             Nesteuta
             .
          
           
             Agapius
             Manichaeus
             .
          
           
             610.
             
             Eustratius
             Constantinopolitanus
             .
          
           
             630.
             
             Isidorus
             Hispalensis
             .
          
           
             633.
             
             Conciliū
             Toletanū
             .
             IIII.
             
          
           
             640.
             
             Maximus
             Monachus
             .
          
           
             640.
             
             Ionas
             .
          
           
             640.
             
             Anastasius
             Sinaita
             .
          
           
             660.
             
             Eligius
             Noviomensis
             .
          
           
             680.
             
             Iulianus
             Toletanus
             .
          
           
             690.
             
             Theodorus
             Cantuar.
             archiepisc
             .
          
           
             700.
             
             Liber
             Canonum
             Ecclesiae
             Anglo-Saxonicae
             ;
             MS.
             in
             Bibliothecâ
             Cottonianâ
             .
             Nico.
             
          
           
             710.
             
             Isidorus
             Mercator
             .
          
           
             720.
             
             Beda
             .
          
           
             720.
             
             Germanus
             Constantinop
             .
          
           
             730.
             
             Bonifacius
             Moguntinus
             .
          
           
             740.
             
             Gregorius
             III.
             
          
           
             740.
             
             Io.
             Damascenus
             .
          
           
             740.
             
             Antonius
             author
             Melissae
          
           
             745.
             
             Synodus
             Romana
             sub
             Zachariâ
             .
          
           
             750.
             
             Ambrosius
             Ansbertus
             .
          
           
             754.
             
             Constantinopolitanum
             Concilium
             contra
             Imagines
             .
          
           
             773.
             
             Hadrianus
             I.
             
          
           
             780.
             
             Iohannes
             Hierosolymitanus
             .
          
           
             785.
             
             Etherius
             &
             Beatus
             .
          
           
             787.
             
             Concilium
             Nicaenū
             II.
             
          
           
             787.
             
             Epiphanius
             Diaconus
             .
          
           
             790.
             
             Elias
             Cretensis
             .
          
           
             790.
             
             Alcuinus
             .
          
           
             794.
             
             Conciliū
             Francofurtense
             .
          
           
             800.
             
             Carolus
             Magnus
             .
          
           
             813.
             
             Conciliū
             Arelatense
             IIII.
             
          
           
             813.
             
             Concil
             .
             Cabilonense
             II.
             
          
           
             816.
             
             Concil
             .
             Aquisgranense
             sub
             Ludovico
             Pio.
             
          
           
             824.
             
             Synodus
             Parifiensis
             ,
             de
             Imaginibus
             .
          
           
             830.
             
             Christianus
             Druthmarus
             .
          
           
             840.
             
             Amalarius
             Lugdunensis
             .
          
           
             840.
             
             Paschasius
             Radbertus
             .
          
           
             840.
             
             Rabanus
             Maurus
             .
          
           
             840.
             
             Haymo
             Halberstattensis
             .
          
           
             840.
             
             Agobardus
             Lugdun
             .
             episc
             .
          
           
             840.
             
             Walafridus
             Strabus
             .
          
           
             842.
             
             Concil
             .
             Aquisgranense
             sub
             Pipino
             .
          
           
             
             850.
             
             Synodus
             Carisiac
             .
          
           
             850.
             
             Iohannes
             Scotus
             .
          
           
             850.
             
             Ecclesia
             Lugdunens
             .
             contra
             eund
             .
          
           
             850.
             
             Grimoldus
             .
          
           
             850.
             
             Hincmarus
             Rhemensis
             .
          
           
             860.
             
             Photius
             ,
          
           
             860.
             
             Iohannes
             Diaconus
             .
          
           
             870.
             
             Otfridus
             Wissenburgensis
             .
          
           
             876.
             
             Ratrannꝰ
             ,
             vulg
             .
             Bertramus
             .
          
           
             890.
             
             Leo
             Imperator
             .
          
           
             890.
             
             Michael
             Syncellus
             .
          
           
             890.
             
             Ado
             Viennensis
             .
          
           
             890.
             
             Nicetas
             Serronius
             .
          
           
             Gregorius
             Cerameus
             .
          
           
             920.
             
             Regino
             Prumiensis
             .
          
           
             950.
             
             Smaragdus
             .
          
           
             975.
             
             Aelfrick
             .
          
           
             1000.
             
             Fulbertus
             Carnotensis
             .
          
           
             1020.
             
             Burchardus
             .
          
           
             1030.
             
             Simeon
             Metaphrastes
             .
          
           
             1050.
             
             Petrus
             Damiani
             .
          
           
             1050.
             
             Oecumenius
             .
          
           
             1050.
             
             Berengarius
             .
          
           
             1058.
             
             Hermannus
             Contractus
             .
          
           
             1060.
             
             Radulphus
             Ardens
             .
          
           
             1060.
             
             Lanfrancus
             Cantuariensis
             archiepisc
             .
          
           
             1060.
             
             Algerus
             .
          
           
             1070.
             
             Osbernus
             .
          
           
             1070.
             
             Theophylactus
             .
          
           
             1080.
             
             Euthymius
             Zigabenus
             .
          
           
             1080.
             
             Anselmus
             Cantuariensis
             archiepisc
             .
          
           
             1090.
             
             Waltramus
             Naumbergensis
             .
          
           
             1100.
             
             Sigebertus
             Gemblacensis
             .
          
           
             1100.
             
             Conradus
             Bruwilerensis
             .
          
           
             1100.
             
             Zacharias
             Chrysopolitanus
             .
          
           
             1100.
             
             Ivo
             Carnotensis
             .
          
           
             1110.
             
             Anselmus
             Laudunensis
             .
          
           
             1120.
             
             Eadmerus
             .
          
           
             1120.
             
             Michael
             Glycas
             .
          
           
             1120.
             
             Iohannes
             Zonaras
             .
          
           
             1120.
             
             Rupertus
             Tuitiensis
             .
          
           
             1130.
             
             Hugo
             de
             S.
             Victore
             .
          
           
             1130.
             
             Guilielmus
             Malmesburiensis
             .
          
           
             1130.
             
             Innocentius
             II.
             
          
           
             1130.
             
             Bernardus
             Claraevallensis
             .
          
           
             1140.
             
             Petrus
             Lombardus
             .
          
           
             1140.
             
             Gilbertus
             Porretanus
             .
          
           
             1146.
             
             Otto
             Frisingensis
             .
          
           
             1150.
             
             Petrus
             Cluniacensis
             .
          
           
             1150.
             
             Constantinus
             Harmenopulus
             .
          
           
             1150.
             
             Bernardus
             Morlanensis
             .
          
           
             1154.
             
             Leo
             Thuscus
             .
          
           
             1160.
             
             Arnaldus
             Carnotensis
             ,
             abbas
             Bonaevallis
             .
             
               Opus
               de
               Cardinalibus
               Christi
               operib
               .
               Cypriano
               perperàm
               adscriptum
               ,
               huic
               authori
               in
               exemplaribus
               MSS.
               tribuitur
               :
               quorum
               duo
               Oxonij
               ipsi
               vidimus
               ;
               in
               Bo●lci●na
               Bibliothecâ
               
               unum
               ,
               in
               Collegij
               Omnium
               Animarum
               Biblioth
               .
               alterum
               .
            
          
           
             1160.
             
             Petrus
             Blesen●is
             .
          
           
             1160.
             
             Iohannes
             Tzetzes
             .
          
           
             1170.
             
             Hugo
             Etherianus
             .
          
           
             1170.
             
             Gratianus
             .
          
           
             1180.
             
             Theodorus
             Balsamon
             .
          
           
             1180.
             
             Simeon
             Dunelmensis
             .
          
           
             1200.
             
             Cyrus
             Theodorus
             Prodromus
             .
          
           
             1200.
             
             Innocentius
             III.
             
          
           
             1204.
             
             Rogerus
             Hoveden
             .
          
           
             1206.
             
             Guillermus
             Altissiodorensis
             .
          
           
             1210.
             
             Nicetas
             Choniates
             .
          
           
             1215.
             
             Concilium
             Lateranense
             .
          
           
             1220
             Jacobus
             de
             Vitriaco
             .
          
           
             1230.
             
             Guilielmus
             Aluernus
             ,
             Parisiensis
             episc
             .
          
           
             1240.
             
             Alexand.
             de
             Hales
             .
          
           
             1240.
             
             Albertus
             Magnus
             .
          
           
             1250.
             
             Matthaeus
             Parisiensis
             .
          
           
             1250.
             
             Hugo
             Cardinalis
             .
          
           
             1252.
             
             Dominicani
             contra
             Graecos
             .
          
           
             1260.
             
             Thomas
             Aquinas
             .
          
           
             1260.
             
             Bonaventura
             .
          
           
             1270.
             
             Jo.
             Semeca
             .
          
           
             1280.
             
             Richardus
             de
             Media
             villa
             .
          
           
             1280
             Aegidius
             Romanus
             ,
             
               à
               Trithemio
               author
               fuisse
               dicitur
               Compendij
               Theologicae
               veritatis
               ,
               quod
               pag.
            
             179.
             
             
               Alberti
               Magni
               nomine
               citavimus
               .
               Idem
               opus
               Bonaventurae
               nomine
               legitur
               in
               Appendice
               septimi
               tomi
               operum
               ejus
               Romae
               edit
               .
            
          
           
             1283.
             
             Iohan.
             Peckham
             Cantuar.
             archiepisc
             .
          
           
             1300.
             
             Iohannes
             Duns
             ,
             Scotus
             .
          
           
             1300.
             
             Georgius
             Pachymeres
             .
          
           
             1300.
             
             Athanasius
             Constantinopolitanus
             .
          
           
             1300.
             
             Nicolaus
             Cabasilas
             .
          
           
             Matthaeus
             Quaestor
             .
          
           
             1310.
             
             Hugo
             de
             Prato
             .
          
           
             1310.
             
             Guilielmus
             Nangiacus
             .
          
           
             1320.
             
             Guilielmus
             Ockam
             .
          
           
             1320.
             
             Durandus
             de
             S.
             Porciano
             .
          
           
             1320.
             
             Petrus
             Paludanus
             .
          
           
             1320.
             
             Theodorus
             Metochita
             .
          
           
             1320.
             
             Nicolaus
             Lyranus
             .
          
           
             1327.
             
             Andronicus
             .
          
           
             1330.
             
             Alvarus
             Pelagius
             .
          
           
             1340.
             
             Thomas
             Bradwardin
             .
          
           
             1340.
             
             Nicephorus
             Gregoras
             .
          
           
             1350.
             
             Richardus
             Armachanus
             .
          
           
             1350.
             
             Robertus
             Holcot
             .
          
           
             1350.
             
             Thomas
             de
             Argentina
             .
          
           
             1354.
             
             Guido
             Augustinianus
             .
          
           
             Germanus
             Patriarcha
             Constantinop
             .
          
           
             1370.
             
             Matthaeus
             Westmonasteriensis
             .
          
           
             1370.
             
             Henricus
             de
             Iota
             vel
             Huecta
             .
          
           
             
             1386.
             
             Gregorius
             Ariminensis
             .
          
           
             1390.
             
             Michael
             Angrianus
             de
             Bononia
             .
          
           
             1400.
             
             Petrus
             de
             Alliaco
             ,
             Cameracensis
             .
          
           
             Iohannes
             Herolt
             ,
             author
             Sermonum
             Discipuli
             .
          
           
             Iacobus
             de
             Everbaco
             .
          
           
             1410.
             
             Iohannes
             Gerson
             .
          
           
             1414.
             
             Constantiense
             Concilium
             .
          
           
             1420.
             
             Theodoricus
             de
             Niem
             .
          
           
             1430.
             
             Paulus
             Burgensis
             .
          
           
             1430.
             
             Alphonsus
             Tostatus
             Abulensis
             episc
             .
          
           
             1430.
             
             Thomas
             Walden
             .
          
           
             1430.
             
             Bernardinus
             Senensis
             .
          
           
             1438.
             
             Graecorum
             Apologia
             ad
             Basileense
             Concil
             .
             de
             igne
             Purgatorio
             .
          
           
             1438.
             
             Concilium
             Ferrariense
             .
          
           
             1439.
             
             Concilium
             Florentinum
             .
          
           
             1439.
             
             Eugenij
             IIII.
             Bulla
             Unionis
             .
          
           
             1440.
             
             Nicolaus
             Tudeschius
             ,
             Abbas
             Panormitanus
             .
          
           
             1440.
             
             Marcus
             Eugenicus
             ,
             Ephesius
             .
          
           
             1450.
             
             Gennadius
             Scholarius
             .
          
           
             1460.
             
             Aeneas
             Sylvius
             .
          
           
             1460.
             
             Dionysius
             Carthusianus
             .
          
           
             1479.
             
             Congregatio
             Complutensis
             .
          
           
             1480.
             
             Bernardinus
             de
             Busti
             .
          
           
             1480.
             
             Iohannes
             Capgravius
             .
          
           
             1480
             Gabriel
             Biel.
             
          
           
             1490.
             
             Marsilius
             de
             Inghen
             .
          
           
             1490.
             
             Iacobus
             Perez
             de
             Valentia
             .
          
           
             1500.
             
             Iohannes
             Major
             .
          
           
             1500.
             
             Raphael
             Volaterranus
             .
          
           
             1500.
             
             Iohannes
             de
             Selva
             .
          
        
         
           Erasmus
           ,
           Adrian
           the
           sixth
           ,
           Cardinall
           Cajetan
           ,
           and
           the
           other
           writers
           of
           this
           last
           age
           ,
           I
           passe
           over
           ;
           as
           also
           the
           Hebrewes
           and
           Heathen
           writers
           ,
           cited
           in
           the
           question
           of
           the
           Descent
           into
           Hell
           :
           because
           the
           designing
           of
           the
           precise
           time
           wherein
           they
           lived
           ,
           serveth
           to
           little
           use
           .
           Only
           I
           thinke
           it
           not
           amisse
           to
           adde
           here
           a
           list
           of
           the
           Liturgies
           and
           Rituall
           bookes
           ,
           which
           I
           have
           had
           here
           occasion
           to
           make
           use
           of
           .
        
         
           
             Liturgiae
             .
             Graecae
             ,
             nomen
             praeferentes
             
               
                 Iacobi
                 .
              
               
                 Petri.
                 
              
               
                 Marci
                 .
              
               
                 Clementis
                 .
              
               
                 Basilij
                 .
              
               
                 Chrysostomi
                 .
              
               
                 Gregorij
                 Romani
                 ;
                 à
                 Codino
                 Graecé
                 reddita
                 .
              
            
          
           
             Liturgia
             Ecclesiae
             Constantinopolitanae
             ,
             Latiné
             á
             Leone
             Thusco
             edita
             .
          
           
             
             Graecorum
             
               
                 Euchologium
                 .
              
               
                 Menaea
                 .
              
               
                 Octoëchum
                 Anastasimum
                 .
              
               
                 Pentecostarium
                 .
              
            
          
           
             Novum
             Anthologium
             Graecé
             editum
             Romae
             an
             .
             1598.
             
          
           
             Basilij
             Anaphora
             Syriaca
             ,
             ab
             Andr.
             Masio
             conversa
             .
          
           
             Missa
             Angamallensis
             ,
             Christianorum
             S.
             Thomae
             ,
             ex
             Syriaco
             conversa
             .
             in
             Itinerario
             Alex●j
             Menesij
             .
          
           
             Armenorum
             Liturgia
             ,
             ab
             Andrea
             Lubelczyck
             Latine
             conversa
             .
             
               
                 Liturgiae
                 Aegyptiacae
                 
                   
                     Basilij
                     á
                     Victorino
                     Scialach
                     ex
                     Arabico
                     conversae
                     .
                  
                   
                     Gregorij
                     Nazianzeni
                     á
                     Victorino
                     Scialach
                     ex
                     Arabico
                     conversae
                     .
                  
                   
                     Cyrilli
                     Alexandrini
                     á
                     Victorino
                     Scialach
                     ex
                     Arabico
                     conversae
                     .
                  
                
              
            
          
           
             Missa
             Ambrosiana
             .
          
           
             Gregorij
             I.
             Antiphonarium
             &
             Sacramentarium
             .
          
           
             Officium
             Muzarabum
             in
             Hispaniâ
             .
          
           
             Missale
             Gotthicū
             ;
             tomo
             6.
             
             Bibliothec
             .
             Patr.
             edit
             .
             Paris
             .
             an
             .
             1589
             &
             15.
             edit
             .
             Colon.
             an
             .
             1622.
             
          
           
             Ordo
             Romanus
             antiquus
             .
          
           
             Missa
             Latina
             antiqua
             ,
             edit
             .
             Argentinae
             an
             .
             1557.
             
          
           
             Baptizatorum
             &
             Confi●entium
             Ceremoniae
             antiquae
             :
             uná
             cum
             praefationibus
             vetustis
             ,
             edit
             .
             Colon.
             an
             .
             1530.
             
          
           
             Alcuini
             Sacramentorum
             liber
             ;
             &
             Officium
             per
             ferias
             .
          
           
             Grimoldi
             Sacramentorū
             liber
             .
          
           
             Preces
             Ecclesiasticae
             v●ter●s
             ,
             á
             Georgio
             Cassandro
             editae
             .
          
           
             Pontificale
             Romanum
             vetus
             ,
             edit
             .
             Venet.
             an
             .
             1572.
             &
             reformatum
             ,
             Clementis
             VIII
             .
             jussu
             Romae
             edit
             .
             an
             .
             1595.
             
          
           
             Missale
             Romanum
             vetus
             ,
             edit
             .
             Paris
             .
             an
             .
             1529.
             &
             jussu
             Pij
             V.
             &
             Clementis
             VIII
             .
             reformatum
             ,
             edit
             .
             Romae
             an
             .
             1604.
             
          
           
             Breviarium
             Romanum
             .
          
           
             Sacerdotale
             Romanum
             ,
             edit
             .
             Venet.
             an
             .
             1585.
             
          
           
             Caeremoniale
             Romanum
             ,
             edit
             .
             Colon.
             an
             .
             1574.
             
          
           
             Ordo
             Baptizandi
             ,
             cum
             modo
             visitandi
             infirmos
             .
             Vener
             .
             1575.
             
          
           
             Sacra
             institutio
             Baptizandi
             juxta
             ritum
             S.
             Romanae
             Ecclesiae
             ,
             ex
             decreto
             Concilij
             Tridentini
             restitur
             .
             Paris
             .
             1575.
             
          
           
             Breviarium
             Praemonstratensiū
             .
          
        
         
           FJNJS
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A14227-e110
           
             a
             
               Socrat.
               lib.
            
             7.
             
               hist.
               cap.
            
             22.
             
          
           
             b
             
               Suthym
               .
               Zigaben
               .
               in
               Praefat.
               Dogmaticae
               Panopliae
               .
            
          
           
             c
             
               Io.
               Brereley
               ,
               in
               his
               Epistle
               before
               S.
            
             Augu●tines
             Religion
             .
          
           
             d
             Iob
             29.11
             .
          
           
             Act.
             26.26
             .
          
           
             Ovid.
          
           
             e
             
               Merc.
               Gallobelgic
               .
               ann
            
             .
             1623.
             
          
           
             f
             His
             Majesties
             Answer
             to
             the
             Petition
             of
             the
             Parliament
             touching
             Recusants
             ,
             23.
             
             April
             .
             1624.
             
          
           
             2
             Tim.
             4.7.8
             
          
        
         
           Notes for div A14227-e660
           
             
               2
               Tim.
               3.15
            
             .
          
           
             
               Acts
               20.32
            
             .
          
           
             
               Coloss.
               3.16
            
          
        
         
           Notes for div A14227-e1620
           
             a
             Act.
             23.8
             .
          
           
             b
             
               Valent.
               de
               legit
               .
               usu
               Euchar.
               cap.
            
             10.
             
          
           
             c
             
               Roffens
               .
               Assert
               .
               Lutheran
               .
               confutat
               .
               artic
               .
            
             18.
             
          
           
             d
             
               Caietan
               .
               Opusc.
               tom
            
             .
             1.
             tract
             15.
             
               de
               Indulgent
               .
               cap
            
             1.
             
          
           
             c
             Hard.
             answer
             to
             the
             first
             Article
             of
             Iuels
             challenge
             ,
             fol.
             26.
             b.
             
               Edit
               .
               Ant●erp
               .
               Ann.
            
             1565.
             
          
           
             f
             
               Allen.
               artic
            
             .
             11.
             demand
             .
             9.
             
          
           
             g
             
               Erasm.
               in
               declarationib
               .
               ad
               censuras
               Parisiens
               .
               tit
               .
            
             12.
             sect
             .
             41.
             
          
           
             h
             
               Arnob
               lib.
            
             2.
             
               contra
               Gentes
            
             .
          
           
             i
             Matth.
             13.24
             ,
             25.
             
          
           
             k
             
               Ibid.
               v.
            
             26
             ,
             27.
             
          
           
             l
             Apoc.
             20.7
             .
          
           
             m
             Infelix
             dicitur
             hoc
             seculum
             ,
             exhaustum
             hominibus
             ingenio
             &
             doctrinâ
             claris
             ,
             sive
             etiam
             claris
             principibus
             &
             pontificibus
             .
             
               Genebrard
               .
               Chro●●
               .
               libr.
            
             4.
             
          
           
             n
             
               Bellarm.
               in
               Chronol
               .
               an
            
             .
             970
             
          
           
             o
             
               Idem
               ,
               de
               Rom.
               Pon●if
               lib.
            
             4.
             cap.
             12.
             
          
           
             p
             
               Baron
               .
               Annal.
               tom
            
             .
             10.
             an
             .
             900.
             sect
             .
             1.
             
          
           
             q
             
               Tertull.
               Praescript
               .
               advers
               .
               Haeret.
               cap.
            
             32.
             
          
           
             r
             Matth.
             19.8
             .
          
           
             s
             
               Iude
               ,
               v.
            
             3
             ,
             4.
             
          
           
             t
             Luke
             1.4
             .
          
           
             u
             Esai
             .
             30.8
             .
          
           
             *
             As
             it
             was
             in
             the
             beginning
             ,
             ●o
             now
             .
          
           
             x
             
               Ledesim
               .
               de
               Scriptur
               .
               quâvis
               lingud
               non
               legendis
               ,
               cap.
            
             17.
             
             
               Bellarm.
               lib.
            
             2.
             
               de
               Verbo
               Dei
               ,
               cap.
            
             15
             
          
           
             y
             
               Hieronym
               .
               Praefat
               in
               libros
               Salomon
               .
               Epist.
            
             115.
             
          
           
             
               Aug.
               de
               Pastorib
               .
               cap.
            
             14.
             
          
           
             Levit.
             19.32
             .
          
           
             Dan.
             7.6
             .
          
           
             a
             Matth.
             23.9
             .
          
           
             Ephes.
             2
             20.
             
          
           
             b
             Quos
             si
             colligere
             ,
             &
             eorū
             testimoniis
             uti
             velim
             ,
             &
             nimis
             longum
             erit
             ,
             &
             de
             canonicis
             authoritatibus
             ,
             à
             quibus
             non
             debemus
             averti
             ,
             minùs
             fortasse
             videbor
             praesumpsisse
             quàm
             debui
             .
             
               Aug.
               de
               nupt
               .
               &
               concupiscent
               .
               lib.
            
             2.
             cap
             29.
             
          
           
             c
             Sed
             neque
             semper
             ,
             neque
             omnes
             haereses
             hoc
             modo
             impugnandae
             sunt
             ,
             sed
             novitiae
             recētesque
             tantummodo
             ,
             cùm
             primùm
             scilicet
             exoriū
             tur
             ;
             antequàm
             infalsare
             vetustae
             fidei
             regulas
             ,
             ●p●●us
             temporis
             vetantur
             angustiis
             ,
             ae
             priusquàm
             manante
             latiùs
             veneno
             majorū
             volumina
             vitiare
             cone●tur
             Caeterùm
             dilatatae
             &
             inveteratae
             haereses
             nequaquā
             hâ●
             viâ
             adgrediēdae
             sunt
             ,
             eò
             quòd
             proli●o
             temporum
             tractu
             longa
             his
             furandae
             veritatis
             patu●rit
             occasio
             .
             
               V●ncent
               .
               de
               Heres
               .
               cap.
            
             39.
             
          
           
             d
             
               Aeneas
               Sylvius
               ,
               Epist.
            
             288.
             
          
           
             e
             
               Con●il
               .
               Roman
               .
               sub
               Syl●estr
               .
               cap.
            
             20.
             
             Nem●
             enim
             judicabi●
             primam
             sedem
             .
          
           
             f
             
               Concil
               .
               Sinuessan
               .
               circa
               fin
               .
            
          
           
             g
             Apoc.
             17.8
             .
          
           
             *
             Quae
             tam
             ad
             refutandas
             haereses
             huius
             temporis
             ,
             quàm
             ad
             Gallorum
             Hist.
             pertinent
             .
          
           
             
               Vide
               Tom.
            
             11.
             
             
               Bibliothecae
               Patrum
               ,
               edit
               .
               Colon.
               pag.
            
             44.
             b.
             
          
           
             *
             Lacuna
             hîc
             est
             in
             MS
             exemplari
             .
          
           
             h
             Ad
             istos
             enim
             quoque
             purgatio
             pertinet
             .
             
               Possevi●
               .
               lib.
            
             1.
             
             
               Bibliothec●
               select
               .
               cap.
            
             12.
             
          
           
             i
             Ex
             MS.
             Cod.
             celeberrimi
             Monasterii
             Weingartensis
             .
          
           
             k
             
               Wald.
               tom
            
             .
             1.
             
             
               Doctrinal
               .
               in
               Prolog
               .
               ad
               Martinum
               V.
               
            
          
           
             l
             
               Id.
               tom
            
             .
             2.
             cap.
             19.
             
             &
             61.
             
          
           
             *
             
               Ant.
               Possevin
               .
               Apparat.
               sac
               .
               in
            
             Berengario
             Turon
             .
          
           
             *
             al.
             Elgionem
             ,
             &
             ,
             Helgimonem
             .
          
           
             m
             
               De
               Christian.
               Eccles.
               success
               .
               &
               statu
               ,
               Edit
               .
               ann
               .
            
             1613.
             pag.
             45.
             
             &
             198.
             
          
           
             n
             Quum
             igitur
             in
             Catholicis
             veteribus
             aliis
             plurimos
             feramus
             errores
             ,
             &
             extenuemus
             ,
             excusemus
             ,
             excogitato
             cōmento
             persaepe
             negemus
             ,
             &
             commodū
             iis
             sensū
             affingamus
             ,
             dū
             opponuntur
             in
             disputationibus
             ,
             aut
             in
             conflictionibus
             cū
             adversariis
             :
             non
             videmus
             cur
             non
             eandē
             aequitatem
             &
             diligentem
             recognitionem
             mereatur
             Bertramus
             .
             ne
             haeretici
             ogganniant
             ,
             nos
             antiquitatem
             pro
             ipsis
             facientem
             exurere
             &
             prohibere
             .
             
               Index
               Expurg
               .
               Belg●c
               .
               pag.
            
             5.
             
               edit
               .
               Antuerp
               .
               ann
            
             .
             1571.
             
          
           
             o
             Quae
             á
             se
             differunt
             ,
             idem
             non
             sunt
             .
             Corpus
             Christi
             quod
             mortuū
             est
             &
             resurrexit
             ,
             &
             immortale
             factū
             jam
             non
             moritur
             ,
             &
             mors
             illi
             ultrà
             nō
             dominabitur
             ,
             aeternū
             est
             ,
             nec
             jā
             passibile
             .
             Hoc
             autē
             quod
             in
             Ecclesiâ
             celebratur
             ,
             tēporale
             est
             ,
             non
             aeternum
             ;
             corruptibile
             est
             ,
             non
             in
             corruptum
             .
             
               B●rtram
               .
               de
               corp
               .
               &
               sang
               .
               Dom.
               
            
          
           
             p
             Secundùm
             species
             Sacramenti
             corruptibiles
             :
             aut
             de
             re
             ipsâ
             &
             usu
             sacramenti
             ,
             qui
             non
             contingit
             ,
             nisi
             praesenti
             in
             saeculo
             .
             
               Index
               expurg
               .
               pag.
            
             7.
             
          
           
             q
             Quis
             per
             Romanā
             Ecclesiam
             unquam
             intellexit
             aut
             universalem
             Ecclesiam
             ,
             aut
             generale
             Concilium
             ?
             
               Pigh
               .
               Eccles.
               Hierarch
               .
               lib.
            
             6.
             cap.
             3.
             
          
           
             r
             Vbicunque
             in
             his
             libris
             cōmemoravi
             Ecclesiam
             non
             habentem
             maculam
             aut
             rugam
             ;
             non
             sic
             accipiendum
             est
             quasi
             jam
             sit
             ,
             sed
             quae
             praeparatur
             ut
             sit
             quando
             apparebit
             etiam
             gloriosa
             .
             Nunc
             enim
             propter
             quasdam
             ignorantias
             &
             infirmitates
             membrorum
             suorū
             habet
             unde
             quotidie
             tota
             dicat
             :
             Dimitte
             nobis
             debita
             nostra
             .
             
               August
               .
               Retractat
               .
               lib.
            
             2.
             cap.
             18.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Concil
               .
               Chalced
               .
               Act.
            
             1.
             pag.
             97.
             
               edit
               .
               Rom.
            
             
          
           
             t
             
               Irenae
               .
               lib.
            
             1.
             cap
             2.3
             .
             
               Epiphan
               .
               haeres
            
             .
             31.
             
          
           
             u
             
               Forma
               professionis
               fidei
               ,
               in
               Bullâ
               Pij
            
             IV.
             
               edit
               .
               ann
            
             .
             1564.
             
          
           
             x
             1.
             
             King.
             20.11
             .
          
           
             y
             Antiqua
             sanctorum
             patrū
             consensio
             ,
             non
             in
             omnibus
             divinae
             legis
             quaestiunculis
             ,
             sed
             solùm
             ,
             certé
             praecipué
             ,
             in
             fidei
             regulâ
             magno
             nobis
             studio
             &
             investiganda
             est
             ,
             &
             sequenda
             .
             
               Vinc●n●
               ▪
               contra
               haer●s
               .
               cap.
            
             39.
             
          
           
             z
             Iustini
             ,
             Irenaei
             ,
             Epiphani●
             atque
             Oecumenii
             sententiā
             non
             video
             ,
             quo
             pacto
             ab
             errore
             possimus
             defendere
             .
             
               Bellarmin
               .
               lib.
            
             1.
             
               de
               Sanctor
               .
               Beatit
               .
               cap.
            
             6.
             
          
           
             a
             Primó
             quid●
             agunt
             multitudine
             Doctorū
             ,
             quos
             errare
             in
             re
             tanti
             momenti
             non
             est
             facilè
             admittendum
             .
             Respondemus
             tamen
             ex
             Augustini
             libro
             1.
             de
             Morib
             .
             Eccles
             c.
             2.
             tùm
             ex
             B.
             Thomae
             doctrinâ
             ,
             locum
             ab
             authoritate
             esse
             infirmum
             .
             
               Salmer
               .
               in
               Epist.
               ad
               Rom.
               libr.
            
             2.
             disput
             .
             51.
             
          
           
             b
             Cúm
             Donatistae
             in
             autorū
             multitudine
             gloriarentur
             ;
             respondit
             Augustinus
             ,
             signū
             esse
             causae
             á
             veritatis
             nervo
             destitutae
             ,
             quae
             soli
             multorum
             autoritati
             ,
             qui
             errare
             possunt
             ,
             innititur
             .
             Ibid.
             
          
           
             c
             Tertio
             argumenta
             petunt
             á
             Doctorum
             antiquitate
             ,
             cui
             semper
             major
             honor
             est
             habitus
             ,
             quàm
             novitatibus
             .
             Respondetur
             ,
             quamlibet
             aetatem
             antiquitati
             semper
             detulisse
             :
             &
             quilibet
             senex
             ,
             ut
             quidam
             Poëta
             dixit
             ,
             laudator
             tēporis
             acti
             .
             Sed
             illud
             asserimus
             :
             quo
             juniores
             ,
             eo
             perspicaciores
             esse
             Doctores
             .
             Ibid.
             
          
           
             d
             Nam
             in
             celeberrimâ
             Parisiorum
             Academiâ
             nullus
             Magistri
             in
             Theologiâ
             titulo
             dignus
             habetur
             ,
             qui
             priùs
             etiam
             iuris
             iurandi
             religione
             non
             se
             adstrinxerit
             ad
             hoc
             Virginis
             privilegium
             tuendum
             ,
             &
             propugnandum
             .
             
               Ibid.
               Vid.
               &
               Laur.
               Sur.
               commentar
               .
               rer
               .
               in
               orbe
               gestar
               .
               ann
               .
            
             1501.
             
          
           
             e
             Nec
             eam
             unquam
             nisi
             juxta
             unanimem
             consensum
             Patrum
             accipiam
             ,
             &
             interpretabor
             .
             
               Bulla
               Pij
               IV.
               pag.
            
             478.
             
             
               Bullarij
               á
               Petro
               Matthaeo
               edit
               .
               Lugdun
               .
               ann
               .
            
             1588.
             
          
           
             f
             Graeci
             Patres
             ,
             nec
             pauci
             etiam
             Latinorum
             Doctorum
             arbitrati
             sunt
             ,
             idqúe
             in
             scriptis
             suis
             prodiderunt
             ;
             causam
             praedestinationis
             hominum
             ad
             vitam
             aeternam
             ,
             esse
             praescientiā
             quam
             Deus
             ab
             aeterno
             habuit
             ,
             vel
             bonorum
             operum
             quae
             facturi
             erant
             cooperando
             ipsius
             gratiae
             ,
             vel
             fidei
             quâ
             credituri
             erant
             verbo
             Dei
             &
             obedituri
             vocationi
             ejus
             .
             
               Perer.
               in
               Rom.
            
             8.
             sect
             .
             106.
             
          
           
             g
             Sed
             hoc
             videtur
             contrariū
             divinae
             Scripturae
             ,
             praecipué
             autē
             doctrinae
             B.
             Pauli
             .
             
               Jdem
               ibid.
               sect
            
             .
             111.
             
             At
             enimveró
             praesciētiā
             fidei
             non
             esse
             rationem
             praedestinationis
             hominum
             ,
             nullius
             est
             negotii
             multis
             &
             apertis
             Scripturae
             testimoniis
             ostendere
             .
             
               Ibid.
               sect
            
             .
             109.
             
          
           
             h
             Beatus
             Ambrosius
             Episcopus
             ,
             in
             cuius
             praecipué
             libris
             Romana
             ●lucet
             fides
             ,
             qui
             scriptorum
             inter
             Latinos
             flos
             quidam
             speciosus
             enituit
             ,
             cuius
             fidē
             &
             purissimum
             in
             Scripturis
             sensum
             ▪
             ne
             inimicus
             quidem
             ausus
             est
             reprehendere
             .
          
           
             i
             Ecce
             qualibus
             &
             quantis
             praedicat
             laudibus
             ,
             quamlibet
             sanctum
             &
             doctum
             virum
             ,
             nequaquam
             tamē
             authoritati
             Scripturae
             canonicae
             comparandum
             .
             
               August
               .
               de
               gratiâ
               Christi
               ▪
               cont
               .
               Pelag
               .
               l●b
               .
            
             1.
             cap.
             43.
             
          
           
             k
             Solis
             eis
             Scripturarum
             libris
             ,
             qui
             iam
             Canonici
             appellantur
             ,
             didici
             hunc
             timorē
             honoremqúe
             deserre
             ,
             ut
             nullum
             eorum
             authorem
             scribēdo
             aliquid
             errâsse
             firmissimé
             credam
             &c.
             
             Alios
             autem
             ita
             lego
             ,
             ut
             quantalibet
             sanctitate
             doctrinaqúe
             praepolleant
             ,
             non
             ideò
             verū
             putē
             ,
             quia
             ipsi
             ita
             senserunt
             :
             sed
             quia
             mihi
             vel
             per
             illos
             authore●
             canonicos
             ,
             vel
             probabili
             ratione
             ,
             quòd
             á
             vero
             nō
             abhorreat
             ,
             persuad●●e
             potuerūt
             .
             
               Aug.
               ep
            
             .
             19.
             
          
           
             l
             
               Gloss.
               in
               Gratian
               .
               de
               Poeniten
               .
               dist
               .
            
             5.
             cap.
             1.
             
             In
             poenitentia
             .
          
           
             m
             
               Can.
               lib.
            
             3.
             
               loc
               .
               Theolog.
               cap.
            
             4.
             
          
           
             n
             
               Bannes
               ,
               in
            
             2.2
             qu.
             1.
             artic
             .
             10.
             col
             .
             302.
             
          
           
             o
             
               Coster
               in
               compendiosâ
               orthodoxae
               fidei
               Demonstrat
               .
               propos
               .
            
             5.
             cap.
             2
             pag.
             162
             
               edit
               .
               Colon.
               ann
            
             .
             1607.
             
          
           
             p
             Non
             nego
             me
             huius
             interpretationis
             authorem
             neminē
             habere
             :
             sed
             hanc
             eò
             magis
             probo
             quàm
             illam
             alteram
             Augustini
             ,
             caeterarum
             alioqui
             probabilissimam
             ;
             quòd
             haec
             cum
             Calvinistarū
             sensu
             magis
             pugnet
             :
             quod
             mihi
             magnum
             est
             probabilitatis
             argumentum
             .
             
               Maldonat
               .
               in
               Io●an
            
             .
             6.62
             .
          
           
             q
             
               Sed
               nec
               ista
               argumentatio
               valet
               ,
               se.
               Iste
               homo
               s●it
               aliquam
               conclusionem
               ,
               quam
               nescivit
               Aug.
               e●go
               est
               sapientior
               Aug.
               
            
             
               Et
               sicut
               quidam
               peritus
               medicus
               dixit
               ,
               homines
               nostri
               temporis
               ad
               antiquos
               comparantur
               ,
               sicut
               pusillus
               homo
               positus
               collo
               Gigantis
               ad
               ipsum
               Gigantē
               Nam
               pusillus
               ibi
               positus
               videt
               quicquid
               vidit
               Gigas
               ,
               &
               insuper
               plus
               ;
               &
               tamen
               si
               deponatur
               de
               collo
               Gigantis
               ,
               parùm
               aut
               nihil
               videbit
               ad
               Gigantem
               collatus
               .
               Ita
               &
               no●
               firmati
               super
               ingenia
               antiquorum
               &
               opera
               eorum
               ,
               non
               esset
               admirandum
               ,
               immo
               foret
               valde
               rationabile
               ,
               si
               videremus
               quidquid
               illi
               viderunt
               ,
               &
               insuper
               plus
               :
               licèt
               hoc
               adhuc
               non
               profitemur
               .
               Abulens
               .
               2.
               
                 part
                 .
                 D●fensor
                 .
                 cap.
              
               18.
               
            
          
           
             r
             Bene
             tamen
             sci●us
             ,
             Pygmaeos
             Gigantum
             humeris
             impositos
             ,
             plusquam
             ipsos
             Gigantes
             videre
             .
             
               Stella
               ,
               enarrat
               .
               in
               Luc.
               cap.
            
             10.
             
          
           
             s
             Per
             incrementa
             temporum
             nota
             facta
             sunt
             divina
             mysteria
             ,
             quae
             tamen
             anteà
             multos
             latuerunt
             :
             ita
             ut
             hoc
             loco
             nôsse
             ,
             beneficium
             sit
             temporis
             ,
             non
             quòd
             nos
             meliores
             simus
             ,
             quàm
             Patres
             nostri
             .
             
               Salmeron
               .
               in
               epist.
               ad
               Roman
               .
               lib.
            
             2.
             disput
             .
             ●1
             .
          
           
             t
             Neque
             cuīquā
             obscurum
             est
             ,
             quin
             posterioribus
             ingeniis
             multa
             sint
             ,
             tam
             ex
             evangeliis
             ,
             quàm
             ex
             scripturis
             caeteris
             ,
             nunc
             excussa
             luculentiùs
             ,
             &
             intellecta
             perspicaciùs
             ,
             quàm
             fuerant
             olim
             .
             Nimirum
             ,
             aut
             quia
             veteribus
             adhuc
             non
             erat
             perfracta
             glacies
             ,
             neque
             sufficiebat
             illorum
             aetas
             ,
             totū
             illud
             scripturarū
             pelagus
             ad
             amussim
             expendere
             :
             aut
             quia
             semper
             in
             amplissimo
             scripturarū
             cāpo
             post
             messores
             quantumvis
             exquisitissimos
             ,
             spicas
             adhuc
             intactas
             licebit
             colligere
             .
             
               Rossens
               confutat
               .
               Assert
               .
               Lutheran
               .
               artic
               .
            
             18.
             
          
           
             u
             Nullus
             itaque
             detestetur
             novū
             sacrae
             scripturae
             sensum
             ex
             hoc
             quod
             dissonat
             á
             priscis
             doctoribus
             ;
             sed
             scrutetur
             perspicaciùs
             textum
             ac
             contextum
             scripturae
             :
             &
             si
             quadrare
             invenerit
             ,
             laudet
             Deum
             ,
             qui
             non
             alligavit
             expositionem
             scriptura●um
             sacrarum
             priscorum
             doctorum
             sensibus
             .
             
               Caietan
               .
               in
               Genes
            
             .
             1.
             
          
           
             x
             1.
             
             Tim.
             6.11
             .
          
           
             y
             Act.
             20.27
             .
          
           
             a
             An
             autem
             de
             aliquâ
             subjacenti
             materiâ
             facta
             sint
             omnia
             ,
             nusquam
             adhuc
             legi
             .
             Scriptum
             esse
             doceat
             Hermogenis
             officina
             .
             Si
             non
             est
             scriptum
             timeat
             Vae
             illud
             adjicientibus
             aut
             detrahentibus
             destinatum
             .
             
               Tertull
               .
               advers
               Hermogen
               .
               cap.
            
             22.
             
          
           
             b
             In
             quibus
             licèat
             omne
             verbum
             quod
             ad
             Deum
             pertinet
             requiri
             &
             discuti
             ;
             atque
             ex
             ipsis
             omnem
             rerum
             scientiam
             capi
             .
             Si
             quid
             autem
             superfuerit
             quod
             non
             divina
             Scriptura
             decer●at
             ,
             nullam
             aliam
             debere
             tertiam
             Scripturam
             ad
             authoritatem
             scientiae
             suscipi
             :
             sed
             igni
             tradamus
             quod
             superest
             ,
             id
             est
             ,
             Deo
             reservemus
             .
             Neque
             enim
             in
             proesenti
             vitâ
             Deus
             scire
             nos
             omnia
             voluit
             ,
             
               Orig.
               in
               Levit.
               hom
            
             .
             5.
             
          
           
             c
             Vnus
             Deus
             est
             ,
             quem
             non
             aliunde
             ,
             fratres
             ,
             agnoscimus
             ,
             quàm
             ex
             sanctis
             Scripturis
             .
             Quemadmodum
             enim
             si
             quis
             vellet
             sapientiam
             hujus
             saeculi
             exercere
             ,
             non
             aliter
             hoc
             cōsequi
             poterit
             ,
             nisi
             dogmata
             Philosophorū
             legat
             :
             sic
             quicunque
             volumus
             pietatem
             in
             Deū
             exercere
             ,
             non
             aliunde
             discemus
             ,
             quàm
             ex
             Scripturis
             divinis
             .
             Quaecunque
             ergo
             sanctae
             Scripturae
             praedicant
             ,
             sciamus
             ;
             &
             quaecunque
             docent
             ,
             cog●noscamus
             
               Hippolyt
               .
               tom
            
             .
             3.
             
             
               Biblioth
               .
               Pat.
               pa.
            
             20.21
             .
             
               edit
               .
               Colon.
            
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athanas.
             
          
           
             e
             Quae
             in
             Scripturis
             sanctis
             non
             reperimus
             ,
             ea
             quemadmodum
             usurpare
             possumus
             ?
             
               Ambros.
               Offic.
               lib.
            
             1.
             cap.
             23.
             
          
           
             f
             Lego
             quia
             primus
             est
             ,
             lego
             quia
             non
             est
             secundus
             ▪
             illi
             qui
             secundum
             aiunt
             ,
             doceant
             lectione
             .
             
               Id
               in
               Virginis
               instit
               .
               cap.
            
             11.
             
          
           
             g
             Bene
             habet
             ,
             ut
             iis
             quae
             sunt
             scripta
             contentus
             sis
             .
             
               Hilar.
               l.
            
             3.
             
               de
               Trinit
            
             .
          
           
             h
             In
             quantum
             ego
             nūc
             beatae
             religiosaeque
             voluntatis
             veré
             te
             Domine
             Constanti
             Imperator
             admiror
             ,
             fidem
             tantùm
             secundùm
             ea
             quae
             scripta
             sunt
             desiderantem
             .
             
               Id.
               lib.
            
             2.
             
               ad
               Constantium
               .
               Aug.
            
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               hom
            
             .
             29.
             
               advers
               .
               calumniantes
               S.
               Trinitat
            
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Idem
               de
               Fide.
            
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Idem
               ,
               in
               Ethicis
               ,
               Regul
            
             26.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
               reg
            
             .
             80.
             ca.
             22.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gregor
               .
               Nyssen
               .
               Dialog
               .
               de
               Animâ
               &
               Resurrect
               .
               tom
               .
            
             2.
             
               edit
               .
               Grae●olat
               .
               pag.
            
             639.
             
          
           
             o
             Cùm
             id
             nullo
             Scripturae
             testimonio
             suffultum
             sit
             ,
             ut
             falsum
             improbabimus
             .
             
               lib.
               de
               Cognit
               Dei
               ,
               citat
               .
               ab
               Euthymio
               in
               Panoplia
               ,
               Tit.
            
             8.
             
          
           
             p
             Vt
             haec
             quae
             scripta
             sunt
             non
             negamus
             ;
             ita
             ea
             quae
             non
             sunt
             scripta
             renuimu●
             .
             Natum
             Deum
             esse
             de
             Virgine
             credimus
             ,
             quia
             legimus
             :
             Mariam
             nupsisse
             post
             partum
             non
             credimus
             ,
             quia
             non
             legimus
             .
             
               Hieron
               .
               advers
               .
               Helvid
            
             .
          
           
             q
             In
             iis
             quae
             aperté
             in
             Scripturâ
             posita
             sunt
             ,
             inveniuntur
             illa
             omnia
             quae
             continent
             fidem
             moresque
             vivendi
             .
             
               August
               .
               de
               doctrinâ
               Christian
               .
               li.
            
             2.
             cap.
             9.
             
          
           
             r
             Quicquid
             inde
             audieritis
             ,
             hoc
             vobis
             bene
             sapiat
             :
             quicquid
             extra
             est
             respuite
             ,
             ne
             erretis
             in
             nebulâ
             .
             
               Id.
               in
               li.
               de
               Pastor
               .
               cap.
            
             11.
             
          
           
             s
             Omnia
             quae
             praeteritis
             tēporibus
             erga
             humanū
             genus
             majores
             nostri
             gesta
             esse
             meminerunt
             ,
             nobisque
             tradiderunt
             ;
             omnia
             etiam
             quae
             nos
             videmus
             ,
             &
             posteris
             tradimus
             ,
             quae
             tamen
             pertinent
             ad
             veram
             religionem
             quaerendam
             &
             tenendā
             ,
             divina
             scriptura
             non
             tacuit
             .
             
               Idem
               ,
               ep
            
             42.
             
          
           
             t
             Sufficit
             divina
             Scriptura
             ad
             faciendum
             eos
             qui
             in
             illâ
             educati
             sunt
             sapientes
             ,
             &
             probatissimos
             ,
             &
             suffientissimam
             habentes
             intelligentiam
             :
             
               Cyril
               .
               li.
            
             7.
             
               cont
               Iulian.
            
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Cyril
               Glaphyrorū
               ,
               in
               Gen.
               l.
            
             2.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theod.
               dialog
            
             .
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               dial
            
             .
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Exod.
               quaest
            
             .
             26.
             
               quod
               in
               Graecorum
               Catenâ
               in
               Pentateuchum
               ,
               à
               Franc.
               Zephyro
               editâ
               ,
               ita
               expositū
               legimus
               :
            
             Impudentis
             est
             ,
             quod
             á
             Scripturâ
             reticetur
             ,
             velle
             inquirere
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theodoret.
               in
               Genesim
               .
               quaest
            
             .
             45.
             
          
           
             b
             Quia
             non
             possit
             ex
             his
             inveniri
             veritas
             ab
             his
             ,
             qui
             nesciant
             Traditionem
             .
             Non
             enim
             per
             literas
             traditam
             illam
             ,
             sed
             per
             vivam
             vocem
             :
             ob
             quam
             causam
             &
             Paulum
             dixisse
             ;
             Sapientiam
             autem
             loquimur
             inter
             perfectos
             .
             
               Irenae
               .
               contr
               .
               hares
               .
               lib.
            
             3.
             cap.
             2.
             
          
           
             c
             
               Bellarmin
               lib.
            
             4.
             
               de
               Verbo
               Dei
               ,
               cap.
            
             8.
             
          
           
             d
             Dicentes
             ,
             se
             non
             solum
             Presbyteris
             ,
             sed
             etiam
             Apostolis
             existente●
             sapientiores
             ,
             since●am
             invenisse
             veritatem
             .
             &c.
             Evenit
             itaque
             neque
             Scripturis
             jam
             neque
             Traditioni
             consentire
             eos
             .
             
               Iren.
               ut
               sup
            
             .
          
           
             e
             Confitentur
             quidem
             nihil
             Apostolos
             ignorâsse
             ,
             nec
             diversa
             inter
             se
             praedicâsse
             ,
             sed
             non
             omnia
             illos
             volunt
             omnibus
             revelâsse
             :
             quaedam
             enim
             palam
             &
             universis
             ,
             quaedam
             secretó
             &
             paucis
             demandâsse
             .
             quia
             &
             hoc
             verbo
             usus
             est
             Paulus
             ad
             Timotheum
             :
             O
             Timothee
             ,
             depositum
             custodi
             .
             Et
             rursum
             :
             Bonum
             depositum
             custodi
             .
             
               Tertull.
               de
               praescript
               .
               advers
               .
               haeret
               .
               cap.
            
             25.
             
          
           
             f
             
               Bellar.
               lib
            
             4.
             
               de
               Verbo
               Dei
               ,
               cap.
            
             5.
             
          
           
             g
             Filii
             sumus
             sapientium
             ,
             qui
             ab
             initio
             doctrinam
             nobis
             Apostolicam
             tradiderunt
             .
             
               Hieron
               .
               lib
            
             7.
             
               in
               Esa.
               ca.
            
             19.
             
          
           
             h
             Sed
             &
             alia
             ,
             quae
             absque
             auctoritate
             &
             testimoniis
             scripturarū
             ,
             quasi
             traditione
             Apostolicâ
             spōte
             reperiūt
             atque
             cōfingūt
             ,
             percutit
             gladius
             Dei.
             
               Id.
               in
               Agg●
               .
               c.
            
             1.
             
          
           
             i
             
               Chrysost.
               in
               Iohan
            
             10.
             homil
             .
             59.
             tom
             .
             2.
             
               edit
               .
               Savil.
               pag.
            
             799.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Ibid.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             m
             Quale
             mysterium
             iniquitatis
             praetendunt
             plures
             Monachi
             in
             veste
             suâ
             ,
             per
             quos
             fiunt
             ,
             &
             facta
             sunt
             schismata
             atque
             haereses
             in
             Ecclesiâ
             :
             qui
             etiam
             á
             matre
             filios
             segregant
             ,
             oves
             á
             pastore
             ●ollicitant
             ,
             Dei
             sacramenta
             disturbant
             :
             qui
             etiam
             Dei
             traditione
             contēptâ
             ,
             alienas
             doctrinas
             appetunt
             ,
             &
             magist●ria
             humanae
             institutionis
             inducunt
             
               Lib
               de
               unitat
               .
               Eccl●s
               .
               Tom.
            
             1.
             
             
               Script
               .
               Germanic
               .
               á
               M.
               Fre●ero
               edit
               .
               pag
            
             233.
             
          
           
             n
             Ideoque
             nihil
             debet
             Abbas
             extra
             praeceptum
             Domini
             quod
             sit
             ,
             aut
             docere
             ,
             aut
             constituere
             ,
             vel
             jubere
             :
             sed
             jussio
             ejus
             vel
             doctrina
             ,
             ut
             fermentum
             divinae
             justitiae
             in
             discipulorum
             mentibus
             conspergatur
             .
             
               Benedict
               .
               in
               Regulâ
            
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas
               in
               Vitae
               Antonij
               .
               quod
               Evagrius
               Antioch●nu
               .
               presbyter
               redaidie
               :
            
             Ad
             omnem
             mandatorum
             disciplinam
             Scripturas
             posse
             sufficere
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil
               .
               in
               Reguiis
               br●viorib
               .
               op
               .
            
             95.
             
          
           
             q
             Qui
             ne
             pueros
             quidem
             vel
             adolescentes
             permittunt
             in
             monasteriis
             habere
             studium
             salutaris
             scientiae
             :
             ut
             scilicet
             rude
             ingenium
             ●utriatur
             siliquis
             daemoniorum
             ,
             quae
             sunt
             consuetudines
             humanarum
             traditionum
             :
             ut
             ejusmodi
             spurcitiis
             assuefacti
             ,
             non
             possint
             gustare
             quam
             suavis
             est
             Dominus
             .
             
               Lib.
               de
               Vnitat
               .
               Eccles.
               pag.
            
             22●
             .
          
           
             r
             Verùm
             enimveró
             vereor
             ,
             ne
             isti
             qui
             velint
             populum
             nihil
             attingere
             ,
             non
             tam
             periculo
             commoveantur
             illorum
             quàm
             sui
             respectu
             :
             videlicèt
             ut
             ab
             istis
             solis
             ,
             velut
             ab
             oraculis
             petantur
             omnia
             .
             Quid
             hâc
             de
             rescriptum
             est
             ?
             hoc
             scriptum
             est
             Quem
             habet
             sensum
             ,
             quod
             scriptum
             est
             ?
             Sic
             intellige
             ,
             sic
             senti
             ,
             sic
             loquere
             .
             Atqui
             istuc
             est
             bubalum
             esse
             ,
             non
             hominem
             .
             Fortassis
             movet
             &
             nonnullos
             ,
             quoniam
             animadvertunt
             divinam
             scripturam
             parùm
             quadrare
             ad
             vitam
             suam
             .
             malunt
             eam
             antiquari
             ,
             aut
             certé
             nesciri
             ;
             ne
             quid
             hinc
             jaciatur
             in
             os
             .
             Et
             ad
             humanas
             traditiunculas
             populum
             avocant
             ,
             quas
             ipsi
             ad
             suam
             commoditatem
             probé
             commenti
             sunt
             .
             
               E.
               asm
               in
               ena●rat
            
             .
             1.
             
             
               Psalmi
               ,
               edit
               .
               ann
            
             .
             1515.
             
          
           
             s
             Cùm
             multa
             palàm
             tradantur
             observanda
             ,
             quae
             sacris
             in
             literis
             expressé
             non
             habentur
             :
             nónne
             idiotae
             haec
             animadvertentes
             facilè
             murmurabunt
             ,
             conquerentes
             cur
             tantae
             sibi
             imponantur
             sarcinae
             ,
             quibus
             &
             libertas
             Evangelica
             ita
             graviter
             elevatur
             ?
             Nónne
             &
             facilè
             retrahentur
             ab
             observantiâ
             institutionum
             Ecclesiasticarum
             ,
             quando
             ●as
             in
             lege
             Christi
             animadverterint
             non
             contineri
             ?
             
               Sutor
               de
               tralatione
               Bibliae
               cap.
            
             22.
             fol.
             96.
             
               ed●t
               .
               Paris
               .
               an
            
             .
             1525.
             
          
           
             t
             
               Hieronym
               .
               lib.
            
             2.
             
             
               Comment
               .
               in
               Esai
               .
               cap.
            
             3.
             
               &
               lib.
            
             9.
             
               in
               Esai
               .
               cap.
            
             29.
             
          
           
             a
             
               Serm.
               a●
               Westminst
               .
               before
               the
               house
               of
               Commons
               .
               ann
               .
            
             1620.
             
          
           
             b
             Quod
             ergo
             vidistis
             ,
             Panis
             est
             &
             Calix
             :
             quod
             vobis
             etiam
             oculi
             vestri
             renunciant
             .
             
               August
               .
               in
               Sermone
               de
               sacram
               .
               apud
               Bedam
               ▪
               in
            
             1.
             
             Cor.
             10.
             
             
               &
               Ratrannum
               de
               corp
               .
               &
               sangu
               .
               Dom.
               vel
               in
               Sermone
               de
               Verbis
               Domini
               :
               ut
               citatur
               ab
               Algero
               ,
               lib.
            
             1.
             
               de
               Sacram.
               cap.
            
             5.
             
          
           
             c
             
               Tertull.
               in
               lib.
               de
               Animâ
               ,
               cap.
            
             17.
             
               cui
               titulus
            
             :
             De
             quinque
             sensibus
             .
          
           
             d
             Ioh
             6.52
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               in
               Psalm
            
             .
             33.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             A●hanas
             .
          
           
             g
             Etsi
             carnem
             ait
             nihil
             prodes●e
             ,
             ex
             materiâ
             dicti
             dirigendus
             est
             sensus
             .
             Nam
             quia
             durum
             &
             intolerabilē
             existimaverunt
             sermonem
             ejus
             ,
             quasi
             veré
             carnem
             suam
             illis
             edendam
             determinâsset
             :
             ut
             in
             spiritu
             disponeret
             slatum
             salutis
             ,
             praemisit
             ;
             Spiritus
             est
             qui
             vivificat
             .
             atque
             ita
             subjunxit
             :
             Caro
             nihil
             prodest
             ,
             ad
             vivificandum
             scilicèt
             .
             
               Tertull
               de
               Resurrect
               .
               carnis
               .
               cap.
            
             37.
             
          
           
             h
             Quia
             &
             sermo
             caro
             erat
             factus
             ,
             proinde
             in
             causam
             vitae
             appetendus
             ,
             &
             devorandus
             auditu
             ,
             &
             ruminandus
             intellectu
             ,
             &
             fide
             digerendus
             .
             Nam
             &
             paulò
             antè
             carnem
             suam
             panem
             quoque
             coelestem
             pronuntiârat
             ;
             urgens
             usquequaque
             per
             allegoriam
             necessariorum
             pabulorum
             ,
             memoriam
             patrum
             ,
             qui
             panes
             &
             carnes
             Aegyptiorum
             praeverterant
             divinae
             vocationi
             .
             
               Idem
               ibid.
            
             
          
           
             i
             Est
             &
             in
             novo
             Testamento
             litera
             quae
             occidit
             eum
             ,
             qui
             non
             spiritualiter
             ea
             quae
             dicuntur
             adverterit
             .
             Si
             enim
             secundùm
             literam
             sequaris
             hoc
             ipsum
             quod
             dictum
             est
             ;
             Nisi
             manducave●itis
             carnem
             meam
             ,
             &
             biberitis
             sanguinem
             meum
             occidit
             haec
             litera
             .
             
               Orig.
               in
               Levit.
               cap.
            
             10.
             ●om
             7.
             
          
           
             k
             Quomodo
             in
             coelum
             manū
             mittā
             ,
             ut
             ibi
             sedentē
             teneā
             ?
             Fidē
             mitte
             ,
             &
             tenuisti
             .
             
               Aug.
               in
               Evang.
               Iohan.
               Tract
            
             .
             50.
             
          
           
             l
             Vt
             quid
             paras●dentes
             &
             ven●rem
             ?
             C●ede
             ,
             &
             manducàsti
             .
             
               Id.
               ibid.
               Tracta●
            
             .
             25.
             
          
           
             m
             Credere
             enim
             in
             eum
             ,
             hoc
             est
             mandu●a●e
             panem
             vivum
             .
             Qui
             credit
             in
             eum
             ,
             manducat
             .
             Invisibiliter
             saginatur
             ,
             quia
             invisibiliter
             renascitur
             .
             Infans
             intus
             est
             ,
             novus
             intus
             est
             :
             ubi
             novellatur
             ,
             ibi
             satiatur
             .
             
               Id.
               ibid.
               Tractat.
            
             26.
             
          
           
             n
             Nulli
             est
             aliquatenùs
             ambigendum
             ,
             tunc
             unumquemque
             fidelium
             corporis
             sanguinisque
             Dominici
             participem
             fieri
             ,
             quando
             in
             baptismate
             membrum
             Christi
             efficitur
             :
             nec
             alienari
             ab
             illius
             pan●s
             calicisque
             consortio
             ,
             etiamsi
             antequàm
             panem
             illum
             comedat
             &
             calicem
             bibat
             ,
             de
             hoc
             seculo
             in
             unitate
             corporis
             Christi
             constitutus
             abscedat
             .
             Sacramenti
             quippè
             illius
             participatione
             ac
             beneficio
             non
             privatur
             ,
             quando
             ipse
             hoc
             quod
             illud
             sacramentum
             significat
             ,
             invenit
             .
             
               August
               .
               in
               Serm
               ad
               in●ante●
               ▪
               de
               sacram
               .
               apud
               Bedam
               ,
               in
            
             1.
             
             Cor.
             ●0
             .
          
           
             o
             
               Clem.
               Ale●andr
               .
               P●dagog
               .
               lib
            
             1.
             cap.
             6.
             
          
           
             p
             
               Origen
               .
               in
               L●vit
               .
               cap.
            
             10
             homil
             .
             7.
             
          
           
             q
             Bibere
             autem
             dicimur
             sanguinem
             Christi
             ,
             non
             solùm
             sacramentorum
             rit●
             ,
             sed
             &
             cùm
             sermones
             ejus
             recipimus
             ,
             in
             quibus
             vita
             consistit
             sicut
             &
             ipse
             dicit
             :
             Verba
             quae
             locutus
             sum
             ,
             spiritus
             &
             vita
             est
             .
             
               Origen
               .
               in
               Numer
               .
               cap.
            
             24
             hom
             .
             16.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Euseb.
               lib.
            
             3.
             
             
               Ecclesiasticae
               Theologiae
               ,
               contra
               Marcellum
               Ancyranum
               .
               MS.
               in
               publicâ
               Oxoniensis
               Academiae
               Bibliothecâ
               :
               &
               in
               privatis
               virorum
               doctissimorum
               ,
               D.
               Richardi
               Montacutij
               &
               M.
               Patricij
               Iunij
               .
            
          
           
             s
             Quod
             sanctificatur
             per
             verbum
             Dei
             &
             per
             obsecrationem
             ,
             non
             suápte
             naturâ
             sanctificat
             utentem
             .
             Nam
             id
             si
             esset
             ,
             sanctificaret
             etiam
             illum
             ,
             qui
             comedit
             indigné
             Domino
             :
             neque
             quisquam
             ob
             hunc
             esum
             infirmus
             aut
             aegrotus
             fuisset
             ,
             aut
             obdormisset
             .
             Nam
             tale
             quiddā
             Paulus
             demōstrat
             ,
             quū
             ait
             :
             Propter
             hoc
             inter
             vos
             infirmi
             ,
             &
             male
             habētes
             ,
             &
             dormiunt
             multi
             .
             
               Origen
               .
               in
               Matt.
            
             15.
             
          
           
             t
             Mult●
             porrò
             &
             de
             ipso
             Verbo
             dici
             possent
             ,
             quod
             factum
             est
             caro
             ,
             verusque
             cibus
             ,
             quē
             qui
             comederit
             ,
             omnino
             vivet
             in
             aeternum
             ;
             quem
             nullus
             malus
             potest
             ed
             ere
             .
             Etenim
             si
             fieri
             possit
             ,
             ut
             qui
             malus
             adhuc
             perseveret
             ,
             edat
             Verbum
             factum
             carnem
             ,
             quum
             sit
             verbum
             &
             panis
             vivus
             ,
             nequaquàm
             scriptum
             fuisset
             :
             Quisquis
             ederit
             panem
             hunc
             ,
             vivet
             in
             aeternum
             
               Id.
               ibid.
            
             
          
           
             u
             Nec
             isti
             dicendi
             sunt
             manducare
             corpus
             Christi
             .
             quoniam
             nec
             in
             membris
             computandi
             sunt
             Christi
             .
             
               August
               .
               de
               Civit.
               Dei
               ,
               lib
            
             21.
             cap.
             25.
             
          
           
             x
             Denique
             ipse
             dicens
             ,
             Qui
             manducat
             carnem
             meam
             ,
             &
             bibit
             sanguinem
             meum
             ,
             in
             me
             manet
             ,
             &
             ego
             in
             eo
             ;
             ostendit
             quid
             sit
             non
             sacramento
             tenus
             ,
             sed
             reverà
             manducare
             corpus
             Christi
             ,
             &
             ejus
             sanguinem
             bibere
             :
             hoc
             est
             enim
             in
             Christo
             manere
             ,
             ut
             in
             illo
             maneat
             &
             Christus
             .
             Sic
             enim
             hoc
             dixit
             ,
             tanquàm
             diceret
             :
             Qui
             non
             in
             me
             manet
             ,
             &
             in
             quo
             ego
             non
             maneo
             ,
             non
             se
             dicat
             aut
             existimet
             manducare
             corpus
             meum
             ,
             aut
             bibere
             sanguinem
             meum
             .
             
               Id.
               ibid.
            
             
          
           
             y
             Hoc
             est
             ergo
             manducare
             illam
             escam
             ,
             &
             illum
             bibere
             potum
             ;
             in
             Christo
             manere
             ,
             &
             illum
             manentem
             in
             se
             habere
             .
             Ac
             per
             hoc
             qui
             non
             manet
             in
             Christo
             ,
             &
             in
             quo
             non
             manet
             Christus
             ,
             proculdubio
             nec
             manducat
             spiritaliter
             carnē
             ejus
             ,
             nec
             bibit
             ejus
             sanguinē
             ,
             licèt
             carnaliter
             &
             visibiliter
             premat
             dentibus
             sacramentum
             corporis
             &
             sanguinis
             Christi
             :
             sed
             magis
             tantae
             rei
             sacramentū
             ad
             judicium
             sibi
             manducat
             et
             bibit
             ,
             quia
             immundus
             praesumpsit
             ad
             Christi
             accedere
             sacramenta
             .
             
               Id.
               in
               Evangel
               .
               Iohan.
               Tract
               .
            
             26.
             
          
           
             z
             Hic
             est
             panis
             vitae
             .
             Qui
             ergò
             vitam
             manducat
             ,
             mori
             non
             potest
             .
             Quomodo
             enim
             morietur
             ,
             cui
             cibus
             vita
             est
             ?
             Quomodo
             deficiet
             ,
             qui
             habuerit
             vitalem
             substantiam
             ?
             
               Ambr.
               in
               Psal.
            
             118.
             octonar
             .
             18.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Macar
               .
               Aegypt
               .
               homil
            
             .
             14.
             
          
           
             b
             Escam
             vitae
             accipit
             ,
             &
             aeternitatis
             poculum
             bibit
             ,
             qui
             in
             Christo
             manet
             ,
             &
             cujus
             Christus
             habita●or
             est
             .
             Nam
             qui
             discordat
             à
             Christo
             ,
             nec
             carnem
             ejus
             manducat
             ,
             nec
             sanguinem
             bibit
             :
             etiamsi
             tantae
             reisacramentum
             ad
             judicium
             suae
             praesumptionis
             quotidie
             indifferenter
             accipiat
             .
             
               Prosp.
               senten●
            
             .
             339.
             
          
           
             c
             Hujus
             rei
             sacramentum
             de
             mensâ
             Dominicâ
             sumitur
             ;
             quibusdam
             ad
             vitam
             ,
             quibusdam
             ad
             exitiū
             .
             Res
             veró
             ipsa
             ,
             cujus
             sacramētum
             est
             ,
             omni
             homini
             ad
             vitam
             ,
             nulli
             ad
             exitium
             ,
             quicunque
             ejus
             particeps
             fuerit
             
               August
               .
               in
               Iohan
               .
               tractat
               .
            
             26.
             
          
           
             d
             Hoc
             tamen
             est
             impossibile
             ,
             quòd
             panis
             sit
             corpus
             Christi
             .
             
               De
               consecrat
               .
               dist
            
             .
             2.
             cap
             55.
             
             Panis
             est
             in
             altari
             .
             Gloss.
             
          
           
             e
             Non
             igitur
             potest
             fieri
             ,
             ut
             vera
             sit
             propositio
             ,
             in
             quâ
             sub●ectum
             supponit
             pro
             pane
             ,
             praedicatum
             autem
             pro
             corpore
             Christi
             .
             Panis
             enim
             &
             corpus
             Domini
             res
             diversissimae
             sunt
             .
             
               Bellarmin
               .
               de
               Eucharist
               .
               lib.
            
             3.
             cap.
             19.
             
          
           
             f
             Ibidē
             scripsi●
             Lut●erus
             ,
             verba
             Evangelistae
             ,
             
               Hoc
               est
               corpus
               meum
            
             ,
             hunc
             facere
             sensum
             ,
             
               H●●
               panis
               est
               corpus
               meum
            
             :
             quae
             sententia
             aut
             accipi
             debet
             tropicé
             ,
             ut
             panis
             sit
             corpus
             Christi
             significativé
             ;
             aut
             est
             plané
             absurda
             &
             impossibilis
             .
             nec
             enim
             fieri
             potest
             ut
             panis
             sit
             corpus
             Christi
             .
             
               Id.
               lib.
            
             1.
             
               de
               Eucharist
               .
               cap
            
             1.
             
          
           
             g
             
               Matth.
               Kellison
               ,
               Survey
               of
               the
               new
               Religion
               ,
               lib.
            
             8.
             chap.
             7.
             sect
             7.
             
          
           
             h
             Luk.
             22.18
             .
          
           
             i
             Matth.
             26.29
             .
             Mark.
             14.25
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             1
             Cor.
             11.25
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Gen.
             17.10
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               vel
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Gen.
            
             17.11
             
          
           
             n
             Si
             enim
             Sacramēta
             quandam
             similitudinem
             earum
             rerum
             quarum
             sacramenta
             sunt
             non
             haberent
             ,
             omninò
             Sacramēta
             non
             essent
             Ex
             hâc
             autem
             similitudine
             plerumque
             etiam
             ipsarum
             rerum
             nomina
             accipiunt
             .
             Sicut
             ergo
             secundùm
             quendam
             modum
             sacramentum
             corporis
             Christi
             corpus
             Christi
             est
             ,
             sacramentū
             sanguinis
             Christi
             sanguis
             Christi
             est
             ;
             ita-sacramentū
             fidei
             fides
             est
             .
             
               Aug.
               epist.
            
             23.
             
          
           
             o
             Non
             ait
             ,
             Sepulturā
             significamus
             :
             sed
             prorsus
             ait
             ,
             Consepulti
             sumus
             .
             Sacramentū
             ergo
             tantae
             rei
             non
             nisi
             ejusdē
             rei
             vocabulo
             nuncupavit
             .
             
               Id
               ibid.
            
             
          
           
             p
             Solet
             autē
             res
             quae
             significat
             ,
             ejus
             rei
             nomine
             quā
             significat
             nuncupari
             .
             sicut
             scriptum
             est
             :
             Septē
             spicae
             ,
             septē
             anni
             sunt
             ▪
             (
             non
             enim
             dixit
             ;
             Septem
             annos
             significant
             )
             &
             ,
             septem
             bo●es
             ,
             septem
             anni
             sunt
             :
             &
             multa
             hujusmodi
             .
             Hinc
             est
             quod
             dictū
             est
             :
             Petra
             erat
             Christus
             Non
             enim
             dixit
             ,
             Petra
             significat
             Christū
             ;
             sed
             tāquā
             hoc
             esset
             ,
             quod
             utique
             per
             substantiā
             non
             hoc
             erat
             ,
             sed
             per
             significationē
             .
             Sic
             &
             sanguis
             ,
             quoniā
             propter
             vitalē
             quandā
             corpulentiā
             animā
             significat
             ,
             in
             sacramentis
             anima
             dictus
             est
             
               Aug.
               in
               Levit.
               quaest
            
             57.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Iustin.
               Apolog
            
             .
             2.
             
          
           
             r
             Quomodo
             autem
             justé
             Dominus
             ,
             si
             alterius
             patris
             existit
             ,
             hujus
             conditionis
             ,
             quae
             est
             secundùm
             nos
             ,
             accipiens
             panem
             ,
             suum
             corpus
             esse
             confitebatur
             ;
             &
             temperamentum
             calicis
             suum
             sanguinem
             confirmavit
             .
             
               hen
               .
               lib.
            
             4
             cap
             57.
             
          
           
             s
             Calicem
             ,
             qui
             est
             ex
             eâ
             creaturâ
             quae
             est
             secundùm
             nos
             ,
             suum
             sanguinē
             confessus
             est
             .
             
               Id
               lib.
            
             4.
             cap.
             32.
             
          
           
             t
             Eum
             calicem
             qui
             est
             creatura
             ,
             suum
             sanguinem
             qui
             effusus
             est
             ,
             ex
             quo
             auget
             nostrùm
             sanguinem
             ;
             &
             eum
             panem
             qui
             est
             á
             creaturâ
             ,
             suum
             corpus
             confirmavit
             ,
             ex
             quo
             nostra
             auget
             corpora
             .
             Quando
             ergo
             &
             mixtus
             calix
             &
             fractus
             panis
             percipit
             verbum
             Dei
             ,
             fit
             Eucharistia
             sanguinis
             &
             corporis
             Christi
             ,
             ex
             quibus
             augetur
             &
             consistit
             carnis
             nostrae
             substantia
             .
             
               Id.
               lib.
            
             5.
             cap
             2.
             
               edit
               .
               Colon
               an
            
             .
             1596.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Clem.
               Alexand.
               Paedagog
               .
               lib.
            
             2.
             cap.
             2.
             
          
           
             x
             Acceptum
             panem
             &
             distributum
             discipulis
             ,
             corpus
             suum
             illum
             fecit
             ,
             Hoc
             est
             corpus
             meum
             dicendo
             ,
             id
             est
             ,
             figura
             corporis
             mei
             .
             
               Tertull.
               advers
               .
               Marci●n
               .
               lib.
            
             4.
             cap
             40.
             
          
           
             y
             Ille
             cibus
             qui
             sanctificatur
             per
             verbum
             Dei
             ,
             perque
             obsecrationem
             ,
             juxta
             id
             quod
             habet
             materiale
             ,
             in
             ventrem
             abit
             ,
             &
             in
             secessum
             ejicitur
             :
             caeterùm
             juxta
             precationem
             quae
             illi
             accessit
             proportione
             fidei
             fit
             utilis
             ,
             efficiens
             ut
             perspicax
             fiat
             animus
             ,
             spectans
             ad
             id
             quod
             utile
             est
             .
             Nec
             materia
             panis
             ,
             sed
             super
             illum
             dictus
             sermo
             est
             ,
             qui
             prodest
             non
             indigné
             Domino
             comedenti
             illum
             .
             Et
             haec
             quidem
             de
             typico
             symbolicóque
             corpore
             .
             
               Origen
               .
               in
               Matth.
               cap.
            
             15.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Orig.
               Dial.
            
             3.
             
          
           
             a
             Quâ
             in
             parte
             invenimus
             calicem
             mixtū
             suisse
             quem
             Dominus
             obtulit
             ,
             &
             vinum
             suisse
             ,
             quod
             sanguinem
             sun̄
             dixit
             .
             
               Cypr.
               epist.
            
             ●●
             .
             sect
             .
             6
             ,
          
           
             b
             Nec
             corpus
             Domini
             potest
             esse
             fa●ina
             sola
             ,
             aut
             aqua
             sola
             ;
             nisi
             utrumque
             adunatum
             fuerit
             &
             copulatū
             ,
             &
             panis
             unius
             compage
             solidatum
             .
             
               Id.
               ibid.
               sect
            
             .
             10.
             
          
           
             c
             Nam
             quando
             Dominus
             corpus
             suum
             panem
             vocat
             de
             multorum
             granorum
             adunatione
             congestum
             ;
             populum
             nostrum
             ,
             quem
             portabat
             ,
             indicat
             adunatū
             :
             &
             quando
             sanguinem
             suum
             vinum
             appellat
             ,
             de
             botris
             atque
             acinis
             plurimis
             expressum
             atque
             in
             unum
             coactum
             ,
             gregem
             item
             nostrū
             significat
             ,
             cōmixtione
             adunatae
             multitudinis
             copulatum
             .
             
               Id.
               epist.
            
             76.
             sect
             .
             4.
             
          
           
             d
             
               Theoph.
               Antioch
               .
               in
               Evang.
               lib.
            
             1.
             pag.
             152.
             tom
             .
             2
             
               Bibliothec.
               Patr.
               edit
               .
               Colon.
            
             
          
           
             e
             Mox
             acceptopane
             ,
             deinde
             vini
             calice
             ,
             corpus
             esse
             suum
             ac
             sanguinem
             testatus
             ,
             manducare
             illos
             jussit
             &
             bibere
             ;
             quòd
             ea
             sit
             futurae
             calamitatis
             suae
             mortisque
             memoria
             .
             
               Ammon
               .
               harmon
               .
               Evang.
               tom
               .
            
             3.
             
             
               Biblioth
               .
               Patr.
               pag.
            
             28.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Euseb.
               lib.
            
             8.
             
             
               Demonstrat
               .
               Evangel
               .
               in
               fine
               cap.
            
             1.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               l●b
            
             .
             1.
             
             
               Demonstr
               .
               cap.
               ult
            
             .
          
           
             i
             Panis
             vinumque
             ex
             hâc
             materiâ
             vescentes
             sanctificat
             .
             
               Acac.
               in
               Gen.
            
             2.
             
             
               Graec.
               caten
               .
               in
               Pentate●ch
               Zephyro
               interp
               .
            
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Macar
               .
               Aegypt
               .
               homil
            
             .
             27.
             
          
           
             l
             In
             typo
             sanguinis
             sui
             non
             obtulit
             aquam
             ,
             sed
             vinum
             .
             
               Hieronym
               .
               lib.
            
             2.
             
               advers
               .
               Iovinian
            
             .
          
           
             m
             Non
             hoc
             corpus
             quod
             videtis
             manducaturi
             estis
             ,
             &
             bibituri
             illum
             sanguinem
             ,
             quem
             susu●i
             sunt
             qui
             me
             crucifigent
             .
             Sacramentum
             aliquod
             vobis
             commendavi
             :
             spiritualiter
             intellectum
             vivisicabit
             vos
             .
             
               Augustin
               .
               in
               Psalm
            
             .
             98.
             
          
           
             n
             Adhibuit
             ad
             convivium
             ,
             in
             quo
             corporis
             &
             sanguinis
             sui
             figuram
             discipulis
             commendavit
             &
             tradidit
             .
             
               Id.
               in
               Psal.
            
             3.
             
          
           
             o
             Illi
             manducabant
             panem
             Dominum
             :
             ille
             panem
             Domini
             contra
             Dominum
             .
             
               Id.
               in
               Evang.
               Iohan.
               tract
            
             .
             59.
             
          
           
             p
             Non
             enim
             Dominus
             dubitavit
             dicere
             ,
             Hoc
             est
             corpus
             meum
             ;
             cùm
             signum
             daret
             corporis
             sui
             .
             
               August
               .
               contr
               .
               Adimant
               .
               cap.
            
             12.
             
          
           
             q
             Istam
             mensam
             praeparavit
             servis
             &
             ancillis
             in
             conspectu
             corum
             ,
             ut
             quotidie
             in
             similitudinem
             corporis
             &
             sanguinis
             Christi
             ,
             panem
             &
             vinum
             secundùm
             ordinem
             Melchisedec
             ,
             nobis
             ostenderet
             in
             sacramento
             
               In
               Psal
            
             22
             
               Chrysost.
               tom
            
             .
             1
             
          
           
             r
             Sicut
             enim
             antequàm
             sanctificetur
             panis
             ,
             panem
             nominamus
             :
             divinâ
             autem
             illum
             sanctificante
             gratiâ
             ,
             mediante
             sacerdote
             ,
             liberatus
             est
             quidem
             ab
             appellatione
             panis
             ,
             dignus
             autem
             habitus
             est
             Dominici
             corporis
             appellatione
             ,
             etiamsi
             natura
             panis
             in
             ipso
             permansit
             :
             &
             non
             duo
             corpora
             ,
             sed
             unum
             Filii
             corpus
             praedicatur
             sic
             &
             hîc
             divinâ
             i●undante
             corporis
             naturâ
             (
             
               vel
               potiùs
            
             ,
             divinâ
             naturâ
             in
             corpore
             insidente
             :
             
               Graecé
               enim
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               hîc
               legitur
               ▪
               in
               MS.
               
               Bibliothecae
               Florentinae
               exemplari
               ,
               unde
               ist●●ranstulit
               Perus
               Martyr
               )
            
             unum
             filium
             ,
             unam
             personam
             ,
             ●traque
             haec
             fecerunt
             .
             
               Chrysost.
               ad
               Caesarium
               monachum
            
             .
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theod.
               dialog
            
             .
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             fol.
             8.
             
               edit
               .
               Rom.
               ann
            
             .
             1547.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ib.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ib.
             
          
           
             y
             Certa
             sacramenta
             quae
             sumimus
             corporis
             &
             sanguinis
             Christi
             ,
             divina
             res
             est
             ,
             propter
             quod
             ,
             &
             per
             eadem
             divinae
             efficimur
             consortes
             naturae
             ;
             &
             tamen
             esse
             non
             desinit
             substantia
             ,
             vel
             natura
             panis
             &
             vini
             .
             Et
             certé
             imago
             &
             similitudo
             corporis
             &
             sanguinis
             Christi
             ,
             in
             actione
             mysteriorum
             celebrantur
             .
             Satis
             ergo
             nobis
             evidenter
             ostenditur
             ,
             hoc
             nobis
             in
             ipso
             Christo
             Domino
             sentiendum
             ,
             quod
             in
             ejus
             imagine
             profitemur
             ,
             celebramus
             ,
             &
             sumus
             :
             ut
             sicut
             in
             hanc
             ,
             scilicèt
             in
             divinam
             transeant
             ,
             sancto
             spiritu
             perficiente
             substantiam
             ,
             permanente
             tamen
             in
             suae
             proprietate
             naturae
             ;
             sic
             illud
             ipsum
             mysterium
             principale
             ,
             cujus
             nobis
             efficientiam
             virtutemque
             veraciter
             repraesentant
             ,
             &c.
             
             
               Gelas.
               de
               duab
               .
               natur
               .
               in
               Christo
               ,
               contra
               Eutychen
               .
            
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               Schottus
               the
               Iesuite
               translateth
               this
            
             ,
             &
             sensibilis
             essentiae
             non
             cognoscitur
             :
             
               which
               is
               a
               strange
               interpretation
               ,
               if
               you
               marke
               it
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Ephraemius
               de
               sacris
               Antioch●ae
               legib
               .
               lib.
            
             1.
             
               in
               Pho●ij
               Bibliothecâ
               ,
               cod
            
             .
             219.
             
          
           
             a
             
               Vet.
               author
               ,
               citatus
               ab
               Irenaeo
               ,
               lib
            
             1.
             cap.
             12
             
          
           
             b
             Apoc.
             9.20
             ,
             21.
             
          
           
             c
             Apoc.
             18.3
             ,
             23.
             
          
           
             d
             2.
             
             Thess.
             2.9
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Irenaeus
               ,
               lib.
            
             1.
             cap.
             9.
             
          
           
             f
             Humanâ
             procuratione
             ,
             vel
             fortè
             diabolicâ
             operatione
             .
             
               Alex.
               Halens
               .
               Summ.
               Theolog.
               part
               .
            
             4.
             quaest
             .
             11.
             memb
             .
             2.
             artic
             .
             4.
             sect
             .
             3.
             
          
           
             g
             Nemo
             ,
             qui
             Sanctorum
             vitas
             &
             exempla
             legerit
             ,
             potest
             ignorare
             ,
             quòd
             saepè
             haec
             mystica
             corporis
             &
             sanguinis
             sacramenta
             ,
             aut
             propter
             dubios
             ,
             aut
             certé
             propter
             ardentiùs
             amantes
             Christum
             ,
             visibili
             spécie
             in
             agni
             formâ
             ,
             aut
             in
             carnis
             &
             sanguinis
             colore
             monstrata
             sint
             :
             quatenùs
             de
             se
             Christus
             clementer
             adhuc
             non
             credentibus
             fidem
             faceret
             :
             ita
             u●
             dum
             oblata
             frangitur
             ,
             vel
             offertur
             hostia
             ,
             videretur
             agnus
             in
             manibus
             &
             crnor
             in
             calice
             ,
             quasi
             ex
             immolatione
             profluere
             .
             ut
             quod
             latebat
             in
             mysterio
             ,
             patesceret
             adhuc
             dubitantibus
             in
             miraculo
             .
             
               Paschas
               .
               de
               corp
               .
               &
               sangu
               .
               Dom.
               cap.
            
             14.
             
          
           
             h
             Speciosa
             certé
             pax
             nebulonis
             ;
             ut
             cui
             o●is
             praebuerat
             basium
             ,
             dentiū
             inferret
             exitiū
             .
             
               Guilielm
               .
               Malmesbur
               .
               de
               gestis
               Reg.
               Anglor
               .
               lib.
            
             3.
             
          
           
             i
             
               Io
               Diac.
               vit
               .
               Greg.
               lib.
            
             2.
             cap.
             41.
             
          
           
             k
             Sanctus
             Hieronymus
             presbyter
             ,
             ipsas
             Sanctorum
             Patrum
             Vitas
             Latino
             edidit
             sermone
             .
             
               Paschas
               .
               Radbert
               .
               in
               epist.
               ad
               Frudegard
               .
               Consule
               libros
               Carolinos
               ,
               de
               Imaginib
               .
               lib.
            
             4.
             cap.
             11.
             
          
           
             l
             
               Inter
               sententias
               Patrum
               ,
               áe
               P●●agio
               Roman●e
               ecclesiae
               d●acono
               Latiné
               versas
               ,
               libell
               .
            
             ●8
             .
             
               cui
               ●i●●lus
               de
            
             Providentiâ
             vel
             Proevidentiâ
             :
             
               sive
               ,
               ut
               in
               P●o●ij
               ●iblio●hecâ
               habetur
               ,
               ●od
               .
            
             98.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             m
             Tom.
             4.
             
             
               Surij
               ,
               pag
            
             257.
             
               edit
               .
               Colon
               an
            
             .
             1573.
             
          
           
             n
             Nomen
             Amphilochii
             ad
             mentiendum
             accepit
             .
             
               Baron
               .
               tom
            
             4.
             an
             .
             369.
             sect
             .
             43.
             
          
           
             o
             Scatens
             mēdaciis
             ,
             
               Id.
               ibid.
               an
            
             .
             363.
             sect
             .
             55.
             
          
           
             p
             Removean●ur
             ista
             vel
             figmenta
             mendacium
             hominū
             ,
             vel
             portenta
             fallacium
             spirituū
             .
             Aut
             enim
             non
             sunt
             vera
             quae
             dicuntur
             ,
             aut
             si
             haereticorum
             aliqua
             mira
             facta
             sunt
             ,
             magis
             cavere
             debemus
             :
             quòd
             cùm
             dixisset
             Dominus
             quosdā
             futuros
             esse
             fallaces
             ,
             qui
             nonnulla
             signa
             faciendo
             etiam
             electos
             si
             fieri
             posset
             fallerent
             ;
             adjecit
             vehementer
             commendans
             ,
             &
             ait
             ,
             Ecce
             praedixi
             vobis
             .
             
               August
               .
               de
               unitat
               .
               Eccles.
               cap.
            
             16.
             
          
           
             q
             Matt.
             24.26
             .
          
           
             r
             Rom.
             1.27
             ,
             28.
             
          
           
             s
             
               Damascen
               .
               Orthodox
               .
               sid
               .
               lib.
            
             4.
             cap.
             14.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               &c.
               So
               a
               little
               after
               it
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               Concil
               .
               gener
               .
               tom
            
             .
             3.
             pag.
             599.600
             .
             
               edit
               Rom.
            
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ib.
               pag.
            
             601.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               in
               margine
            
             .
          
           
             d
             
               Amalar.
               de
               Ecclesiastic
               .
               offic
               ,
               lib.
            
             1.
             cap.
             24.
             
          
           
             e
             Hic
             credimus
             naturam
             simplicem
             panis
             &
             vini
             mixti
             ,
             verti
             in
             naturam
             rationabilem
             ,
             scilicèt
             corporis
             &
             sanguinis
             Christi
             .
             
               Id.
               li.
            
             3.
             cap.
             24.
             
          
           
             f
             Ita
             veró
             sumptum
             corpus
             Domini
             bonâ
             intentione
             ,
             non
             est
             mihi
             disputandū
             utrùm
             invisibiliter
             assumatur
             in
             coelum
             ,
             aut
             reservetur
             in
             corpore
             nostro
             usque
             in
             diem
             sepulturae
             ,
             aut
             exhaletur
             in
             auras
             ,
             aut
             exeat
             de
             corpore
             cū
             sanguine
             ,
             aut
             per
             os
             emittatur
             ;
             dicente
             Domino
             ,
             Omne
             quod
             intrat
             in
             os
             in
             ventrem
             vadit
             &
             in
             secessum
             emittitur
             .
             
               Idem
               ,
               in
               epistolâ
               ad
               Guitardum
               ,
               MS.
               in
               Biblioth
               .
               Colleg.
               S.
               Benedict
               .
               Cantabrig
               .
               cod
               .
            
             55.
             
          
           
             g
             
               Id.
               de
               Ecclesiastic
               .
               offic
               .
               lib.
            
             3.
             cap.
             35.
             
          
           
             h
             
               Florus
               in
               Actis
               Synod
               .
               Carisiac
               .
               MS.
               apud
               N.
               Ranchinum
               ,
               in
               Senatu
               Tolosan●
               Regium
               Consiliarium
               .
               Vid.
               Phil.
               Morn
               .
               de
               Miss
               .
               lib.
            
             4.
             cap.
             8.
             
          
           
             i
             Panis
             &
             vinū
             efficitur
             spiritualiter
             corpus
             Christi
             .
             &c.
             Mentis
             ergo
             est
             cibus
             iste
             ,
             non
             ventris
             :
             nec
             corrumpitur
             ,
             sed
             permanet
             ,
             in
             vitam
             aeternam
             .
             Ibid.
             
          
           
             k
             
               Supr
               .
               pag.
            
             16.
             
          
           
             l
             Genuinū
             Ecclesiae
             Catholicae
             sensum
             ita
             primus
             explicuit
             ,
             ut
             viam
             caeteris
             aperuerit
             ,
             qui
             de
             eodē
             argumento
             multi
             postea
             scripsere
             .
             
               Iac.
               Sirmond
               .
               in
               vitâ
               Radberti
               .
            
          
           
             m
             Quaeris
             enim
             de
             re
             ex
             quâ
             multi
             dubitant
             
               and
               againe
            
             .
             Quamvis
             multi
             ex
             hoc
             dubitent
             ,
             quomodo
             ille
             integer
             manet
             ,
             &
             hoc
             corpus
             Christi
             &
             sanguis
             ●sse
             possit
             .
             
               Paschas
               .
               epist.
               ad
               Frudegard
            
             .
          
           
             n
             Quod
             in
             Ecclesiâ
             ore
             fidelium
             sumitur
             corpus
             &
             sanguis
             Christi
             ,
             quaerit
             vestrae
             magnitudinis
             excellentia
             ,
             in
             mysterio
             fiat
             ,
             an
             in
             veritate
             ,
             &c.
             &
             utrùm
             ipsum
             corpus
             sit
             ,
             quod
             de
             Mariâ
             natum
             est
             ,
             &
             passum
             ,
             mortuum
             &
             sepultum
             ,
             quodque
             resurgens
             &
             coelos
             ascendens
             ,
             ad
             dextram
             Patris
             consideat
             ?
             
               Ratrann
               .
               sive
               Bertram
               .
               in
               lib.
               de
               corp
               .
               &
               sangu
               .
               Dom.
               edit
               .
               Colon.
               ann
               .
            
             1551.
             pag.
             180.
             
          
           
             o
             Panis
             ille
             vinumque
             ,
             figuraté
             Christi
             corpus
             &
             sanguis
             existit
             .
             
               Ibid.
               pag.
            
             183.
             
          
           
             p
             Nam
             secundùm
             creaturarum
             substantiam
             quod
             fuerunt
             ante
             consecrationem
             ,
             hoc
             &
             posteà
             consistunt
             .
             
               Ib.
               pag.
            
             105.
             
          
           
             q
             Dominicum
             corpus
             &
             sanguis
             Dominicus
             appellantur
             ;
             quoniam
             ejus
             sumunt
             appellationem
             ,
             cujus
             existunt
             sacramentum
             .
             
               Ibid.
               pag.
            
             200.
             
          
           
             r
             Videmus
             itaque
             multâ
             differentiâ
             separari
             mysterium
             sanguinis
             &
             corporis
             Christi
             ,
             quod
             nunc
             á
             fide●ibus
             sumitur
             in
             Ecclesiâ
             ,
             &
             illud
             quod
             natū
             est
             de
             Mariâ
             virgine
             ,
             quod
             passum
             ,
             quod
             sepultum
             ,
             quod
             resurrexit
             ,
             quod
             coelos
             ascendit
             ,
             quod
             ad
             dextram
             Patris
             sedet
             .
             
               Ibid.
               pag.
            
             222.
             
          
           
             s
             Animadvertat
             (
             clarissime
             Princeps
             )
             sapientia
             vestra
             ,
             quòd
             positis
             sanctarū
             Scripturarum
             testimoniis
             ,
             &
             sanctorum
             Patrū
             dictis
             evidentissimé
             monstratum
             est
             ;
             quòd
             panis
             qui
             corpus
             Christi
             ,
             &
             calix
             qui
             sanguis
             Christi
             appellatur
             ,
             figura
             sit
             ,
             quia
             mysterium
             :
             &
             quòd
             non
             parva
             differentia
             sit
             inter
             corpus
             quod
             per
             mysterium
             existit
             ,
             &
             corpus
             quod
             passum
             est
             ,
             &
             sepultum
             ,
             &
             resurrexit
             .
             
               Ibid.
               pag.
            
             228.
             
          
           
             t
             Caeterùm
             ,
             Bertramum
             ci●are
             ,
             quid
             aliud
             est
             ,
             quàm
             dicere
             ,
             haeresim
             Calvini
             non
             esse
             novam
             ?
             
               Fr.
               Turrian
               .
               de
               Eucharist
               .
               contra
               Volanum
               ,
               lib.
            
             1.
             cap.
             22.
             
          
           
             u
             
               Martyrolog
               .
               Rom.
            
             IV.
             ID
             .
             Novemb.
             
               edit
               .
               An●uerp
               .
               ann
            
             .
             15●6
             .
          
           
             y
             
               Homilia
               Paschalis
               ,
               Anglo-Saxonicé
               impressa
               Londini
               ,
               per
               Io.
               Daium
               :
               &
               MS.
               in
               publicâ
               Cantabrigiensis
               Academiae
               Bibliothecâ
               .
            
          
           
             z
             Ille
             panis
             qui
             per
             Sacerdotis
             ministeriū
             Christi
             corpus
             efficitur
             ,
             aliud
             exteriùs
             humanis
             sensibus
             ostendit
             ,
             &
             aliud
             interiùs
             fidelium
             mentibus
             clamat
             .
             Exteriùs
             quidē
             panis
             ,
             quod
             antè
             fuerat
             ,
             forma
             praetenditur
             ,
             color
             ostenditur
             ,
             sapor
             accipitur
             :
             ast
             interiùs
             Christi
             corpus
             ostenditur
             .
             
               Ratrann
               .
               sive
               Bertram
               .
               de
               corp
               .
               &
               sangu
               .
               Dom.
               pag.
            
             182.
             
          
           
             a
             Consideremus
             fontem
             sacri
             baptismatis
             ,
             qui
             fons
             vitae
             non
             immerito
             nuncupatur
             .
             &c.
             In
             eo
             si
             consideretur
             solummodo
             quod
             corporeus
             aspicit
             sensus
             ,
             elementum
             fluidum
             conspicitur
             ,
             corruptioni
             subjectum
             ,
             nec
             nisi
             corpora
             lavandi
             potentiam
             obtinere
             .
             Sed
             accessit
             sancti
             Spiritus
             per
             Sacerdotis
             consecrationem
             virtus
             ;
             &
             efficax
             facta
             est
             non
             solùm
             corpora
             verumetiam
             animas
             diluere
             ,
             &
             spirituales
             sordes
             spirituali
             potentiâ
             dimovere
             .
             Eccè
             in
             uno
             eodemque
             elemento
             ,
             duo
             videmus
             inesse
             sibi
             resistentia
             .
             &c.
             Igitur
             in
             proprietate
             humor
             corruptibilis
             ,
             in
             mysterio
             veró
             virtus
             sanabilis
             .
             Sic
             itaque
             Christi
             corpus
             &
             sanguis
             superficie
             tenus
             considerata
             ,
             creatura
             est
             ,
             mutabilitati
             corruptelaeque
             subjecta
             :
             si
             mysterii
             veró
             perpendis
             virtutem
             ,
             vita
             est
             ,
             participantibus
             se
             tribuens
             immortalitatem
             
               Ibid.
               pag.
            
             187
             188.
             
          
           
             b
             Multâ
             differentiâ
             separantur
             ,
             corpus
             in
             quo
             passus
             est
             Christus
             ,
             et
             hoc
             corpus
             quod
             in
             mysterio
             passionis
             Christi
             qu●tidiè
             à
             fid●libus
             celebratur
             
               ●bid
               .
               pag.
            
             212.
             
             &
             22●
             .
          
           
             c
             Illa
             namque
             caro
             quae
             c●ucifixa
             est
             ,
             de
             Virginis
             carne
             facta
             est
             ,
             ossibus
             &
             nervis
             compacta
             ,
             &
             humanorum
             membrorum
             lineamentis
             distincta
             ,
             rationalis
             animae
             spiritu
             vivificata
             in
             propriam
             vitam
             &
             congruentes
             motus
             .
             At
             veró
             caro
             spiritualis
             ,
             quae
             populum
             credentem
             spiritualiter
             pascit
             ,
             secundùm
             speciem
             quam
             gerit
             exteriùs
             ,
             frumenti
             granis
             manu
             artificis
             consistit
             ,
             nullis
             nervis
             ossibusque
             compacta
             ,
             nullâ
             membrorum
             varietate
             distincta
             ,
             nullâ
             rationali
             substantiâ
             vegetata
             ,
             nullos
             proprios
             potens
             motus
             exercere
             .
             Quicquid
             enim
             in
             eâ
             vitae
             praebet
             substantiam
             ,
             spiritualis
             est
             potentiae
             ,
             &
             invisibilis
             efficientiae
             ,
             divinaeque
             vi●tutis
             .
             
               Ibid.
               pag.
            
             214.
             
          
           
             d
             Corpus
             Christi
             quod
             mortuum
             est
             &
             resurrexit
             ,
             &
             immortale
             factum
             ,
             jam
             non
             moritur
             ,
             &
             mors
             illi
             ultrà
             non
             dominabitur
             ,
             aeternum
             est
             ,
             nec
             jam
             passibile
             .
             Hoc
             autem
             quod
             in
             Ecclesiâ
             celebratur
             ,
             temporale
             est
             ,
             non
             aeternum
             ;
             corruptibile
             est
             ,
             non
             incorruptum
             ,
             &c.
             dispartitur
             ad
             sumendum
             ,
             &
             dentibus
             commolitum
             ,
             in
             corpus
             trajicitur
             .
             
               Ibid.
               pag.
            
             216.217
             .
          
           
             e
             Et
             hoc
             corpus
             ,
             pignus
             est
             &
             species
             :
             illud
             veró
             ipsa
             veritas
             .
             Hoc
             enim
             geritur
             ,
             donec
             ad
             illud
             perveniatur
             :
             ubi
             veró
             ad
             illud
             perventum
             fuerit
             ,
             hoc
             removebitur
             .
             
               Ib.
               pag.
            
             222.
             
          
           
             f
             Videmus
             nondū
             passum
             esse
             Christum
             ,
             &c.
             Sicut
             ergo
             paulò
             antequàm
             pateretur
             ,
             panis
             substantiam
             &
             vini
             creaturam
             convertere
             potuit
             in
             propriū
             corpus
             quod
             passurum
             erat
             ,
             &
             in
             suum
             sanguinē
             qui
             pòst
             fundendus
             extabat
             :
             sic
             etiā
             in
             deserto
             manna
             &
             aquam
             de
             petrâ
             in
             suam
             carnē
             &
             sanguinem
             convertere
             praevaluit
             
               &c.
               Ibid.
               pag.
            
             193.
             
          
           
             g
             Manducavit
             &
             Moses
             manna
             ,
             manducavit
             &
             Aaron
             ,
             manducavit
             &
             Phinees
             ,
             manducaverunt
             ibi
             multi
             qui
             Deo
             placuerunt
             ;
             &
             mortui
             non
             sunt
             .
             Quare
             ?
             Quia
             visibilem
             cibum
             spiritualiter
             intellexerunt
             ,
             spiritualiter
             esurierunt
             ,
             spiritualiter
             gustaverunt
             ,
             ut
             spiritualiter
             satiarentur
             .
             
               Ibid.
               pag.
            
             217.
             
               ex
               August
               .
               in
               Evang.
               Iohan.
               tractat
               .
            
             26.
             
          
           
             h
             
               Im●ress
               .
               Londini
               cum
               Homiliâ
               Paschali
               :
               &
               MS.
               in
               publicâ
               Oxoniensis
               Academiae
               Bibliothecâ
               ▪
               &
               Colleg.
               S.
               Benedict
               .
               Cantabrig
               .
            
          
           
             i
             
               Sigebert
               .
               Gemblac
               .
               &
               Guiliel
               .
               Nangiac
               .
               in
               Chron.
               an
               .
            
             1051.
             
             
               Conrad
               .
               Bruwilerens
               .
               in
               vitâ
               Wolphelmi
               ,
               apud
               Surium
               ,
               April
               .
            
             22.
             
          
           
             k
             
               Flor.
               histor
               .
               ann
            
             .
             1087.
             
          
           
             l
             
               De
               Christian.
               Eccles.
               success
               .
               &
               stat
               .
               edit
               .
               ann
               .
            
             1613.
             pag.
             190.191.192
             .
             et
             208.
             
          
           
             m
             Cujus
             corpus
             &
             sanguis
             in
             sacramento
             altaris
             sub
             speciebus
             panis
             &
             vini
             veraciter
             continentur
             ;
             trāssubstantiatis
             pane
             in
             corpus
             ,
             &
             vino
             in
             sanguinem
             potestate
             divinâ
             .
             
               Concil
               .
               Lateran
               .
               cap.
            
             1.
             
          
           
             a
             Si
             quis
             negaverit
             Confessionem
             sacramentalem
             vel
             institutam
             ,
             vel
             ad
             salutem
             necessariam
             esse
             jure
             divino
             :
             &c.
             
             Anathema
             sit
             .
             
               Concil
               .
               Trident
               .
               Sess.
            
             14.
             
             Can.
             6.
             
          
           
             b
             Si
             quis
             dixerit
             ,
             in
             sacramēto
             Poenitentiae
             ad
             remissionē
             peccatorum
             necessarium
             non
             esse
             jure
             divino
             ,
             confiteri
             omnia
             &
             singula
             peccata
             mortalia
             ,
             quorū
             memoria
             cū
             debitâ
             &
             diligenti
             praemeditatione
             habeatur
             ,
             etiam
             occulta
             &
             quae
             sunt
             contra
             duo
             ultima
             Decalogi
             praecepta
             ,
             &
             circumstantias
             quae
             peccati
             speciem
             mutant
             :
             sed
             eam
             confessionem
             tantùm
             esse
             utilem
             ad
             erudiendum
             &
             consolandum
             poenitentem
             ,
             &
             olim
             observatam
             fuisse
             tantùm
             ad
             satisfactionem
             canonicam
             imponendam
             ;
             &c
             Anathema
             sit
             .
             
               Ibid.
               can
            
             .
             7.
             
          
           
             c
             Psalm
             .
             32.5
             .
          
           
             d
             2.
             
             Sam.
             23.1
             .
          
           
             e
             Psalm
             .
             32.6
             .
          
           
             f
             
               2.
               
               Chronic.
               6.37.39
               .
            
             
               1.
               
               Kin.
               8.47
               ,
               50.
               
            
          
           
             g
             Luk.
             18.13
             ,
             14.
             
          
           
             h
             Hebr.
             12.9
             .
          
           
             i
             1.
             
             Ioh.
             1.9
             .
          
           
             k
             Nunc
             autem
             neque
             necessarium
             praesentibus
             testibus
             confiteri
             :
             cogitatione
             fiat
             delictorum
             exquisitio
             ,
             absque
             teste
             sit
             hoc
             judicium
             .
             Solus
             te
             Deus
             confitentem
             videat
             .
             
               Chrysost.
               homil
               .
               de
               Poenitent
               .
               &
               Confession
               .
               tom
               .
            
             5
             
               edit
               .
               Latin.
               col
            
             .
             901.
             
               edit
               .
               Basil.
               an
            
             .
             1558.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               circa
               finem
               homiliae
            
             5.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               de
               incomprehensib
               .
               Dei
               natur
               .
               tom
               .
            
             6.
             
               edit
               .
               Graec.
               D.
               Hen.
               Savil.
               pag.
            
             424.
             
               &
               tom
            
             .
             5.
             pag
             262.263
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Id.
               in
               epist.
               ad
               Hebr.
               cap
            
             12.
             homil
             .
             31.
             tom
             .
             4.
             
             
               Savil.
               pag.
            
             589.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Psalm
            
             .
             50.
             hom
             .
             2.
             tom
             .
             1.
             
             
               Savil.
               pag.
            
             708.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               homil
            
             .
             4.
             
               de
               Lazaro
               ,
               tom
            
             .
             5.
             
             
               Savil
               .
               pag.
            
             258.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               ibid.
            
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ad
               pop
               .
               Antiochen
               .
               homil
            
             2●
             .
             ●om
             .
             6.
             
             
               Savil.
               pag.
            
             608.
             
          
           
             r
             Quid
             mihi
             ergo
             est
             cum
             hominibus
             ut
             audiant
             confessiones
             meas
             ,
             quasi
             ipsi
             sanaturi
             sint
             omnes
             languores
             meos
             ?
             
               Aug.
               Confess
               .
               lib.
            
             10.
             cap.
             3.
             
          
           
             s
             Confessionis
             autem
             caussam
             addidit
             ,
             dicens
             :
             Quia
             fecisti
             .
             au●orem
             scilicèt
             universitatis
             hujus
             Dominum
             esse
             cōfessus
             ;
             nulli
             alii
             docens
             cōsitendū
             ,
             quàm
             qui
             fecit
             Olivā
             fructife●am
             spei
             mise●icordia
             in
             seculum
             seculi
             .
             
               H.
               lar
               .
               in
               Psal.
            
             51
             
          
           
             t
             
               Antiqu.
               lib.
               Canon
            
             .
             66.
             
               titulorum
               ,
               MS.
               in
               Bibliot●ecâ
               Cottoni●nà
               .
            
          
           
             u
             Quis
             est
             qui
             non
             possit
             suppliciter
             dicere
             ?
             Peccatum
             meū
             cognitum
             tibi
             feci
             ,
             &
             in●ustitiam
             meam
             non
             operui
             ut
             per
             hanc
             con●essionem
             etiā
             illud
             confidenter
             subjungere
             mereatur
             :
             Et
             tu
             remisisti
             impietatem
             cordis
             mei
             .
             Quòd
             si
             verecundiâ
             retrahente
             revelare
             ea
             coram
             hominibus
             erubescis
             ,
             illi
             quem
             latere
             non
             possunt
             ,
             confiteri
             ea
             jugi
             supplicatione
             non
             desinas
             ,
             ac
             dicere
             [
             Iniquitatem
             meam
             ego
             cognosco
             ,
             &
             peccatum
             meum
             contra
             me
             est
             semper
             :
             tibi
             soli
             peccavi
             ,
             &
             malum
             coram
             te
             feci
             :
             ]
             qui
             &
             absque
             ullius
             verecundiae
             publicatione
             curare
             ,
             &
             sine
             improperio
             peccata
             donare
             consuevi●
             .
             
               Io.
               Cassiar
               .
               Collat.
            
             20
             cap
             8
             
          
           
             x
             Attende
             quanta
             sit
             indulgentiae
             vitalis
             velocitas
             ,
             quan●a
             misericordiae
             Dei
             commendatio
             :
             ut
             confitentis
             desiderium
             comitetur
             venia
             ,
             antequàm
             ad
             cruciatum
             perveniat
             poenitentia
             ;
             antè
             remissio
             ad
             cor
             perveniat
             ,
             quàm
             confessio
             in
             vocem
             ●rumpat
             .
             
               Gregor
               .
               exposit
            
             .
             2.
             
             
               Psal.
               Poenit●ntia
               al.
            
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               in
               Psalm
            
             .
             37.
             
          
           
             z
             Lavant
             lachrymae
             delictum
             ,
             quod
             voce
             pudor
             est
             cōfiteri
             .
             Et
             veniae
             fletus
             consulūt
             ,
             &
             verecundiae
             :
             lachrymae
             sine
             horrore
             culpā
             loquuntur
             ;
             lachrymae
             crimen
             sine
             offensione
             verecundiae
             confitentur
             .
             
               Ambros.
               lib.
            
             10.
             
               commentar
               .
               in
               Luc.
               cap.
            
             22.
             
          
           
             a
             Vnde
             etsi
             propter
             pudorem
             nolit
             quis
             confiteri
             ;
             solae
             lachrymae
             delent
             peccata
             .
             
               Gloss.
               de
               Poenit.
               d●stinct
            
             1.
             cap.
             2.
             Lachrymae
          
           
             b
             Lavat
             lachryma
             delictum
             ,
             quod
             voce
             pudor
             est
             confiteri
             .
             Lachrymae
             ergo
             verecundiae
             consulunt
             pariter
             &
             saluti
             ;
             nec
             erubescunt
             in
             petendo
             ,
             &
             impetrant
             in
             rogando
             .
             
               Maxim.
               homil
               .
               de
               Poenitent
               .
               Petri.
               Tom.
            
             5.
             
             
               Biblioth
               .
               Pat●
               .
               part
            
             .
             1.
             pag.
             21.
             
               edit
               .
               Colon.
            
             
          
           
             c
             Deum
             sibi
             faciliùs
             placabunt
             illi
             ,
             qui
             non
             humano
             cōvicti
             judicio
             ,
             sed
             ultrò
             crimē
             agnoscunt
             :
             qui
             aut
             propriis
             illud
             confessionibus
             produnt
             ,
             aut
             nescientibus
             aliis
             quales
             occulti
             sunt
             ,
             ipsi
             in
             se
             voluntari●e
             excommunicationis
             sententiam
             ferūt
             ,
             &
             ab
             altari
             cui
             ministrabant
             ,
             non
             animo
             sed
             officio
             separati
             ,
             vitam
             tanquā
             mortuam
             plangunt
             ;
             certi
             ,
             quòd
             reconciliato
             sibi
             efficacis
             poenitentiae
             fructibus
             Deo
             ,
             non
             solùm
             amissa
             recipiant
             ,
             sed
             etiā
             cives
             supernae
             civitatis
             effecti
             ,
             ad
             gaudia
             sempiterna
             perveniant
             .
             
               Prosper
               ,
               de
               vitâ
               contemplativâ
               ,
               lib
            
             2.
             cap.
             7.
             
          
           
             d
             Si
             peccavero
             ,
             etiam
             in
             quocunque
             minuto
             peccato
             ,
             &
             consumit
             me
             cogitatio
             mea
             ,
             &
             arguit
             me
             ,
             dicens
             :
             Quare
             peccâsti
             ?
             quid
             faciam
             ?
             Respondit
             senex
             :
             Quacunque
             horâ
             ceciderit
             homo
             in
             culpam
             ,
             &
             dixerit
             ex
             corde
             ,
             Domine
             Deus
             peccavi
             ,
             indulge
             mihi
             ;
             mox
             cessabit
             cogitationis
             vel
             tristitiae
             illa
             consumptio
             ,
             
               Respons
               .
               Patr.
               Aegypt
               .
               á
               Pas●hasio
               diacono
               Latiné
               vers
               .
               cap.
            
             11.
             
          
           
             e
             
               Novit
               omnia
               Dominus
               ,
               sed
               expectat
               vocē
               tuam
               ;
               non
               ut
               puniat
               ,
               sed
               ut
               ignoscat
               :
               non
               vult
               ut
               insultet
               tibi
               Diabolus
               ,
               &
               celantē
               peccata
               tua
               arguat
               .
               Praeveni
               accusatorem
               tuum
               :
               si
               te
               ipse
               accusaveris
               ,
               accusatorem
               nullum
               timebis
               .
            
             
               
                 Ambr.
                 de
                 Poenitent
                 .
                 lib.
              
               2.
               cap.
               17.
               
            
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             LXX
             .
             
               in
               Esa.
            
             43.26
             .
             
               &
               P●overb
            
             .
             18
             17.
             
          
           
             g
             Ierem.
             8.22
             .
          
           
             h
             Iam.
             5.16
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               &c.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Greg.
               Nyssen
               .
               de
               Poenitent
               .
               in
               Operū
               Appendice
               ,
               edit
               .
               Paris
               .
               an
               .
            
             1618.
             pag.
             175.176
             .
          
           
             k
             Tantummodò
             circumspice
             diligentiùs
             ,
             cui
             debeas
             confiteri
             peccatum
             tuum
             Proba
             priùs
             medicum
             ,
             cui
             debeas
             caussam
             languoris
             expone●e
             ,
             qui
             sciat
             infirmari
             cum
             infirmante
             ,
             fle●e
             cum
             flente
             ,
             qui
             condolendi
             &
             compatiendi
             noverit
             disciplinam
             :
             ut
             ita
             demùm
             si
             quid
             ille
             dixerit
             ,
             qui
             se
             priùs
             &
             eruditum
             medicū
             ostenderit
             &
             mise●icordem
             ,
             si
             quid
             consilii
             dederit
             ,
             facias
             ,
             &
             sequaris
             
               Origen
               .
               in
               Psal.
            
             37.
             homil
             .
             2.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               in
               Regul
               .
               breviorib
               .
               resp
               .
            
             229.
             
          
           
             m
             Secundùm
             Archiepisc.
             imò
             sanctum
             Thomam
             ,
             &
             alios
             Theologos
             ,
             in
             confessione
             fit
             quis
             de
             attrito
             contritus
             ,
             virtute
             clavium
             .
             
               Summa
               Sylvestrina
               :
               de
            
             Confess
             Sacramental
             .
             ca.
             1.
             sect
             .
             1.
             
          
           
             n
             Quòd
             si
             fortè
             alicujus
             cor
             vel
             livor
             ,
             vel
             infidelitas
             ,
             vel
             aliquod
             malum
             latenter
             irrepserit
             ;
             non
             erubescat
             ,
             qui
             animae
             suae
             curam
             gerit
             ,
             confiteri
             haec
             huic
             qui
             prae
             est
             ,
             ut
             ab
             ipso
             per
             verbū
             Dei
             &
             consilium
             salubre
             curetur
             .
             
               Clem.
               epist.
            
             1.
             
          
           
             o
             
               Maldonat
               .
               Disputat
               .
               de
               Sacrament
               ,
               tom
               .
            
             2.
             
               de
               Confessionis
               origine
               cap.
            
             2.
             
          
           
             p
             Si
             peccatum
             ejus
             non
             solùm
             in
             gravi
             ejus
             malo
             ,
             sed
             etiā
             in
             tanto
             scandalo
             est
             aliorū
             ,
             atque
             hoc
             expedire
             utilitati
             Ecclesiae
             videtur
             Antistiti
             ,
             in
             notitiâ
             multorum
             ,
             vel
             etiā
             totius
             plebis
             agere
             poenitentiam
             non
             recuset
             ,
             non
             resistat
             ,
             non
             lethali
             &
             mortiferae
             plagae
             per
             pudorē
             addat
             tumorē
             .
             
               August
               .
               in
               lib.
               de
               Poenitentiâ
               :
               quae
               postrema
               est
               homilia
               ex
            
             50.
             in
             10.
             
             Tom.
             
          
           
             q
             Nemo
             sibi
             dicat
             ,
             Occulté
             ago
             ,
             apud
             Deū
             ago
             ;
             novit
             Deus
             qui
             mihi
             ignoscit
             ,
             quia
             in
             corde
             ago
             .
             Ergo
             sine
             caussâ
             dictum
             est
             :
             Quae
             solveritis
             in
             terrâ
             ,
             soluta
             erunt
             in
             coelo
             ?
             Ergo
             sine
             caussâ
             sunt
             claves
             datae
             Ecclesiae
             Dei
             ?
             Frustramus
             Evangelium
             Dei
             :
             frustramus
             verba
             Christi
             ?
             Promittimus
             vobis
             quod
             ille
             negat
             ?
             Nónne
             vos
             decipimus
             ?
             Iob
             dicit
             :
             Si
             erubui
             in
             conspectu
             populi
             confiteri
             peccata
             mea
             .
             Talis
             justus
             thesauri
             divini
             obryzi
             ,
             tali
             camino
             probatus
             ,
             ista
             dicit
             :
             &
             resistit
             mihi
             filius
             pestilentiae
             ,
             &
             erubescit
             genu
             figere
             sub
             benedictione
             Dei
             ?
             Quod
             non
             erubuit
             Imperator
             ,
             erubescit
             nec
             senator
             ,
             sed
             tantùm
             curialis
             ?
             Superba
             cervix
             ,
             mens
             tortuosa
             .
             fortassis
             ,
             imò
             quod
             non
             dubitatur
             ,
             proptereà
             Deus
             v●luit
             ut
             Theodosius
             Imperator
             ageret
             poenitentiam
             publicam
             in
             conspectu
             populi
             ,
             maximé
             quia
             peccatum
             ejus
             celari
             non
             potuit
             :
             &
             erubescit
             Senator
             ,
             quod
             non
             erubuit
             Imperator
             ?
             erubescit
             nec
             Senator
             ,
             sed
             tantùm
             curialis
             ,
             quod
             nō
             erubuit
             Imperator
             ?
             Erubescit
             plebeius
             sive
             negotiator
             ,
             quod
             nō
             erubuit
             Imperator
             ?
             Quae
             ista
             superbia
             est
             ?
             Nónne
             sola
             sufficeret
             gehēnae
             ,
             etiamsi
             adulteriū
             nullū
             esset
             .
             
               Id.
               hom
            
             .
             49.
             ex
             50.
             ca.
             3.
             
          
           
             r
             
               Concil
               .
               Arelat
            
             .
             IV
             cap
             26
             
               &
               Cabilonens
            
             .
             II.
             cap.
             25.
             
          
           
             s
             Si
             intellexerit
             ,
             &
             praeviderit
             talem
             esse
             languorem
             tuū
             qui
             in
             conventu
             totius
             Ecclesiae
             exponi
             debeat
             ,
             &
             curari
             ,
             ex
             quo
             for●assis
             &
             caeteri
             aedificari
             poterunt
             ,
             &
             tu
             ipse
             facilè
             sanari
             :
             multâ
             hoc
             deliberatione
             ,
             &
             satis
             perito
             medici
             illius
             consilio
             procurandū
             est
             .
             
               Origen
               .
               in
               Psal.
            
             37.
             h●mil
             .
             2.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Socrat.
               hist.
               lib.
            
             5.
             cap.
             19.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Socrat.
               ibid.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Sozomen
               .
               lib.
            
             7.
             
               histor
               .
               cap.
            
             16.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Clem.
               Alexandr
               .
               lib.
            
             1.
             
             S●rom
             .
          
           
             y
             
               Concil
               .
               Trid●t
               .
               Sess.
            
             13.
             
             Can.
             11.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
            
             1.
             
             Cor.
             11.
             homil
             .
             28.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               tom
            
             .
             6.
             
             
               Savil.
               pag.
            
             837.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Id.
               in
               fine
               hom
            
             .
             82
             
               in
               Matt.
               ●dit
               .
               Graec.
               vel
            
             83
             Latin.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Sozom
               .
               lib.
            
             7.
             cap.
             16.
             
          
           
             d
             Ne
             de
             singulorum
             peccatorum
             genere
             libellis
             scripta
             professio
             publicé
             recitetur
             :
             cùm
             reatus
             cōscientiarum
             sufficiat
             solis
             sacerdotibus
             indicari
             confessione
             secretâ
             .
             Quamvis
             enim
             plenitudo
             fidei
             videatur
             esse
             laudabilis
             ,
             quae
             propter
             Dei
             timorem
             apud
             homines
             erubescere
             non
             veretur
             :
             tamen
             quia
             non
             omnium
             hujusmodi
             sunt
             peccata
             ,
             ut
             ea
             ,
             quae
             poenitentiam
             poscunt
             ,
             non
             timeant
             publicare
             ,
             removeatur
             tam
             impro
             babilis
             consuetudo
             ;
             ne
             multi
             á
             poenitentiae
             remediis
             arceantur
             ,
             dum
             aut
             crubescunt
             ,
             aut
             metuunt
             inimicis
             suis
             sua
             facta
             referare
             ,
             quibus
             possint
             legum
             constitutione
             percelli
             .
             Sufficit
             enim
             illa
             confess●o
             ,
             quae
             primùm
             Deo
             offertur
             ,
             tum
             etiam
             Sacerdoti
             ,
             qui
             pro
             delictis
             poenitentium
             precator
             accedit
             .
             Tunc
             enim
             demùm
             plures
             ad
             poenitentiā
             poterunt
             provocari
             si
             populi
             aur●bus
             non
             publicetur
             conscientia
             confitentis
             .
             
               Leo
               ,
               epist.
            
             80.
             
               ad
               Epis●opos
               Campaniae
               ,
               Samnij
               &
               Pi●●ni
               .
            
          
           
             e
             Plerosque
             tamen
             hoc
             opus
             ut
             publicationē
             sui
             aut
             suffugere
             ,
             aut
             de
             die
             in
             diem
             differre
             ,
             praesumo
             ;
             pudoris
             magis
             memores
             quàm
             salutis
             .
             
               Tertull.
               de
               Poenit
               cap.
            
             9.
             
          
           
             f
             Nam
             plerique
             futuri
             supplicii
             metu
             ,
             peccatorū
             suorum
             conscii
             ,
             poenitentiam
             petunt
             :
             &
             cùm
             acceperint
             ,
             publicae
             supplicationis
             r●vocantur
             pudore
             .
             Hi
             videntur
             malorū
             petisse
             poenitentiam
             ,
             agere
             bonorū
             ,
             
               Ambr.
               de
               poenitent
               .
               lib.
            
             2.
             cap
             9.
             
          
           
             g
             Porrò
             non
             aliam
             ob
             caussam
             compluriū
             hîc
             testimoniis
             usi
             sumus
             ,
             quàm
             ne
             quis
             admiretur
             Tertullianum
             de
             clanculariâ
             istâ
             admissorum
             confessione
             nihil
             locutum
             :
             quae
             ,
             quantum
             conjicimus
             ,
             nata
             est
             ex
             istâ
             Exomologesi
             per
             ultroneam
             hominum
             pietatem
             ,
             ut
             occultorum
             peccatorum
             esset
             &
             Exomologesis
             occulta
             .
             Nec
             enim
             usquàm
             praeceptam
             olim
             legimus
             .
             
               B.
               Rhenan
               .
               argument
               .
               in
               lib.
               Tertullian
               .
               de
               Poenitent
               .
            
          
           
             h
             Si
             ergo
             hujusmodi
             homo
             memor
             delicti
             sui
             ,
             confitea
             tur
             quae
             commisit
             ,
             &
             humanâ
             ▪
             confusione
             parvi
             pendat
             eos
             qui
             exprobrant
             eum
             confitentem
             ,
             &
             notant
             vel
             irrident
             :
             
               &c.
               Origen
               .
               in
               Psalm
            
             .
             37.
             homil
             .
             2.
             
          
           
             i
             Certé
             periculum
             ejus
             tunc
             si
             fortè
             onerosum
             est
             ,
             cùm
             penes
             insultaturos
             in
             risiloquio
             consistit
             ,
             ubi
             de
             alterius
             ruinâ
             alter
             attollitur
             ,
             ubi
             prostrato
             superscenditur
             .
             Caeterùm
             inter
             fratres
             atque
             cons●rvos
             ,
             ubi
             communis
             spes
             ,
             metus
             ,
             gaudium
             ,
             dolor
             ,
             passio
             :
             quid
             tuos
             aliud
             quàm
             te
             opinaris
             ?
             Quid
             consortes
             casuum
             tuorum
             ,
             ut
             plausores
             fugis
             ?
             Non
             potest
             corpus
             de
             unius
             membri
             vexatione
             laetum
             agere
             :
             
               Tertullian
               .
               de
               Poenitent
               .
               cap
            
             9.
             
          
           
             k
             Appellemus
             istam
             legem
             ,
             si
             placet
             ,
             temporalem
             ,
             quae
             quamvis
             justa
             sit
             ,
             commutari
             tamen
             per
             tempora
             justé
             potest
             .
             
               August
               .
               de
               lib.
               arbitr
               .
               lib.
            
             1.
             cap.
             6.
             
          
           
             l
             Post
             Baptisma
             ,
             remedium
             tuum
             in
             teipso
             statuit
             ,
             remissionem
             in
             arbitrio
             tuo
             posuit
             ,
             ut
             non
             quaeras
             Sacerdotē
             cùm
             necessitas
             flagitaverit
             :
             sed
             ipse
             jam
             acsi
             scitus
             perspicuusque
             magister
             ,
             errorem
             tuum
             intra
             te
             emendes
             ,
             &
             peccatum
             tuū
             poenitudine
             abluas
             
               La●r
               .
               Nouar
               ●om
            
             .
             6.
             
             
               Biblioth
               .
               Patr.
               part
            
             .
             1.
             pag.
             337.
             
               a
               edit
               .
               Colon.
            
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Author
               homiliae
               in
               illud
            
             ;
             Quaecunque
             ligaveritis
             
               &c.
               inter
               opera
               Chrysostomi
               ,
               tom
               .
            
             7.
             
               edit
               .
               Savil.
               pag.
            
             268.
             
          
           
             n
             In
             hâc
             sententiâ
             illa
             debet
             esse
             discretio
             ;
             ut
             quotidiana
             leviá
             que
             pecca●a
             alteru●um
             coaequalibus
             confiteamur
             ,
             corumque
             quotidianâ
             credamus
             oratione
             salvari
             .
             Porrò
             gravioris
             leprae
             immūditiā
             juxta
             legem
             sacerdoti
             pandamus
             ,
             atque
             ad
             ejus
             arbitrium
             qualiter
             &
             quanto
             tempore
             jusserit
             ,
             purificari
             curemus
             .
             
               Bed.
               in
               Iacob
            
             .
             5.
             
          
           
             o
             Volens
             dimittere
             omnia
             his
             qui
             in
             se
             peccaverunt
             ,
             confiteatur
             omnia
             peccata
             sua
             ,
             quae
             recordari
             potest
             .
             
               Alcuin
               .
               de
               divin
               .
               offi●
               .
               cap
            
             13
             in
             capite
             Iejunii
             .
          
           
             p
             
               Id.
               epist.
            
             26.
             
          
           
             q
             
               Haymo
               in
               Evangel
               .
               Dominic
            
             .
             15.
             
               post
               Pentecost
            
             .
             Ite
             ostēdite
             vos
             Sacerdotib
             .
          
           
             r
             Dicentes
             ,
             sibi
             sussicere
             ,
             ut
             soli
             Deo
             peccata
             sua
             confiteātur
             ;
             si
             tantùm
             ab
             ipsis
             peccatis
             in
             reliquo
             cessent
             .
             
               Haymo
               ,
               ut
               supra
            
             .
          
           
             s
             Sed
             &
             hoc
             emendatione
             egere
             perspeximus
             ,
             quòd
             quidā
             dū
             cōfitentur
             peccata
             sua
             sacerdotibus
             ,
             non
             plené
             id
             faciūt
             .
             
               Concil
               .
               C.
               bilo●
            
             .
             II.
             cap.
             32.
             
          
           
             t
             Quidā
             solūmodò
             Deo
             cōfiteri
             debere
             dicūt
             peccata
             ,
             quidā
             veró
             Sacerdotibus
             confitēda
             esse
             percensent
             :
             quod
             utrūque
             non
             sine
             magno
             fructu
             intra
             sanctam
             fit
             Ecclesiā
             ita
             duntaxat
             ,
             ut
             &
             Deo
             ,
             qui
             remissor
             est
             peccatorū
             ,
             confiteamur
             peccata
             nostra
             ,
             (
             &
             cum
             David
             dicamus
             :
             Delictū
             meū
             cognitū
             tibi
             feci
             ,
             &
             injustitiā
             meam
             non
             abscōdi
             ,
             Dixi
             ,
             Cōfitebor
             adversùm
             me
             injustitias
             meas
             Domino
             ,
             &
             tu
             remisisti
             impietatē
             peccati
             mei
             .
             )
             et
             secundùm
             institutionē
             Apostoli
             ,
             cōfiteamur
             alterutrū
             peccata
             nostra
             ,
             &
             oremus
             pro
             invicem
             ut
             salvemur
             .
             Confessio
             itaque
             quae
             Deo
             fit
             ,
             purgat
             peccata
             :
             ea
             veró
             quae
             Sacerdoti
             fit
             ,
             docet
             qualiter
             ipsa
             purgētur
             peccata
             .
             Deus
             namque
             salutis
             &
             sanitatis
             author
             &
             largitor
             ,
             plerūque
             hāc
             praebet
             suae
             potētiae
             invisibili
             administratione
             ,
             plerūque
             Medicorū
             operatione
             .
             
               Ibid.
               cap.
            
             33
             
          
           
             u
             
               Grat.
               de
               Poenit
               .
               distinct
            
             .
             1.
             
               cap.
               ult
            
             .
             Quidā
             Deo.
             
          
           
             x
             Quidā
             Deo
             solummodò
             cōfiteri
             debere
             peccata
             dicūt
             ,
             ut
             Graeci
             :
             qui
             dam
             veró
             Sacerdotibus
             cōfitenda
             esse
             percensent
             ,
             ut
             tota
             feré
             sancta
             Ecclesia
             .
             Ibid.
             
          
           
             y
             Videtur
             irrepsisse
             in
             textum
             ex
             margine
             :
             &
             marginalem
             annotationem
             imperiti
             alicujus
             fuisse
             ,
             qui
             ex
             facto
             Nectarii
             collegit
             sublatam
             omnino
             Confessionem
             Sacramentalem
             apud
             Graecos
             .
             Nam
             alioqui
             in
             ipso
             capitulari
             Theodori
             ,
             unde
             canon
             ille
             descriptus
             est
             ,
             non
             habentur
             duae
             illae
             voces
             [
             ut
             Graeci
             ,
             ]
             neque
             etiam
             habentur
             in
             Concilio
             II.
             Cabilonensi
             ,
             c.
             33.
             unde
             Theodorus
             Capitulum
             illud
             accepisse
             videtur
             :
             sed
             nec
             Magister
             Sentent
             .
             in
             4.
             lib.
             dist
             .
             17.
             eandem
             sententiam
             adducens
             ,
             addidit
             illud
             ,
             [
             ut
             Graeci
             .
             ]
             
               Bellarmin
               .
               de
               Poenitent
               .
               lib.
            
             3.
             cap.
             5.
             
          
           
             z
             
               Burchard
               .
               Decret
               .
               lib.
            
             19
             cap.
             145.
             
          
           
             a
             
               Ivo
               Decret
               .
               part
            
             .
             15.
             cap.
             155.
             
          
           
             b
             
               Ad.
               lit
            
             .
             3.
             cap.
             31.
             
               edit
               .
               Pi●●ae●
               ,
               &
               Lindenbrogij
               .
            
          
           
             c
             Vtrum
             sufficiat
             peccata
             confiteri
             soli
             Deo
             ,
             an
             op●rteat
             confiteri
             Sacerdoti
             Quibusdam
             visum
             est
             sufficere
             ,
             si
             soli
             Deo
             fiat
             confessio
             sine
             judicio
             Sacerdotali
             &
             confessione
             ecclesiae
             .
             quia
             David
             dixit
             ;
             Dixi
             Confitebor
             Domino
             ,
             &c.
             non
             ait
             ,
             Sacerdoti
             :
             &
             tamen
             remissum
             sibi
             peccatum
             dicit
             .
             
               Petr.
               Lombard
               .
               lib.
            
             4.
             
             
               Senten●
               dist
            
             .
             17.
             
          
           
             d
             In
             his
             enim
             etiam
             docti
             diversa
             s●ntire
             inveniuntur
             :
             quia
             super
             his
             varia
             ac
             pené
             adversa
             tradidisse
             videntur
             doctores
             .
             Ibid.
             
          
           
             e
             Quibus
             auctoritatibus
             ,
             vel
             quibus
             rationū
             firmamentis
             utraque
             sententia
             innitatur
             ,
             in
             medium
             breviter
             exposuimus
             .
             Cui
             autem
             harum
             potiùs
             adhaerendum
             sit
             ,
             lectoris
             judicio
             reservatur
             .
             Vtraque
             enim
             fautores
             habet
             sapientes
             ,
             &
             religiosos
             viros
             ,
             
               De
               P●●ie
               .
               dist
            
             .
             1.
             cap.
             29
             ▪
             Quamvis
             .
          
           
             f
             Certissimum
             est
             .
             &
             pro
             certissimo
             habendum
             peccati
             mortalis
             necessariam
             esse
             cōfessionem
             sacramentalem
             eo
             modo
             ,
             ac
             tēpore
             adhibitā
             ,
             quo
             in
             Concilio
             Tridentino
             post
             alia
             Concilia
             est
             constitutum
             .
             
               Rom.
               C●rrect
               .
               ibid.
            
             
          
           
             g
             Omnis
             utriusque
             sexus
             fidelis
             ,
             postquàm
             ad
             annos
             discretionis
             pervenerit
             ,
             omnia
             sua
             solus
             peccata
             confiteatur
             fideliter
             saltem
             semel
             in
             anno
             proprio
             sacerdoti
             ;
             &
             injunctam
             sibi
             poenitentiam
             studeat
             pro
             viribus
             adimplere
             ,
             suscipiens
             reverenter
             ad
             minùs
             in
             Pascha
             Eucharistiae
             sacramentum
             :
             &c.
             alioquin
             &
             vivens
             ab
             ingressu
             Ecclesiae
             arceatur
             ,
             &
             moriens
             Christianâ
             careat
             sepulturâ
             .
             
               Concil
               .
               Lateran
               .
               cap
            
             21.
             
          
           
             h
             Magister
             &
             Gratianus
             hoc
             pro
             opinione
             ponunt
             Sed
             nunc
             post
             determinationem
             Ecclesiae
             sub
             Inn.
             111.
             factam
             ,
             haeresis
             reputanda
             est
             .
             Thom.
             
          
           
             i
             Ideò
             dicendum
             ,
             quòd
             praesata
             assertio
             non
             est
             stricté
             haeresis
             ,
             sed
             sapit
             haeresim
             .
             
               Io.
               Medina
               .
               tractat
            
             .
             2.
             
               de
               Confessione
               ,
               quaest
            
             .
             4.
             
          
           
             k
             Nam
             illud
             ,
             quod
             illic
             dicitur
             de
             confessione
             semel
             in
             anno
             ,
             non
             procedit
             declarando
             ,
             nec
             divinū
             jus
             interpretādo
             ,
             sed
             potiùs
             tempus
             confitendi
             instituendo
             .
             
               Id.
               ibid.
            
             quaest·
             2.
             
          
           
             l
             In
             quo
             praemittitur
             exhortatio
             sancta
             &
             salubris
             de
             cōfessione
             faciendâ
             ,
             &
             subjungitur
             praeceptū
             de
             perceptione
             Eucharistiae
             vallatum
             poenâ
             .
             
               Durand
               .
               in
               lib.
            
             4.
             
             
               Sentent
               .
               distinct
            
             .
             17.
             quaest
             .
             14.
             
          
           
             m
             Et
             ob
             hoc
             posset
             rationabiliter
             videri
             alicui
             ,
             quòd
             praedicta
             poena
             illius
             statuti
             respicit
             solum
             praeceptum
             de
             communione
             de
             cujus
             transgressione
             constare
             potest
             ,
             &
             non
             praeceptum
             de
             confessione
             .
             
               Id.
               ibid.
            
             
          
           
             n
             Vnde
             datur
             intelligi
             ,
             quòd
             etiam
             ore
             tacente
             ,
             veniam
             consequi
             possumus
             .
             
               De
               Poenit.
               dist
            
             .
             1.
             cap.
             34.
             
             Convertimini
             .
             
               Vid.
               initium
               eiusd
               .
               distinct
               .
               &
               Glossam
               .
               ibid.
               verb.
            
             Sunt
             enim
             .
          
           
             o
             Ab
             hoc
             loco
             usque
             ad
             sect
             .
             
               His
               auctoritatib
            
             .
             pro
             aliâ
             parte
             allegat
             ,
             quòd
             scilicèt
             adulto
             peccati●
             non
             dimittitur
             sine
             oris
             confessione
             .
             quod
             tamen
             falsum
             est
             G●oss
             .
          
           
             p
             Imó
             verissimum
             sine
             confessione
             in
             voto
             non
             dimitti
             peccatum
             .
             
               Rom.
               Correct
               .
               ibid.
               in
               marg
               .
            
          
           
             q
             Meliùs
             dicitur
             ea●
             institutam
             fuisse
             à
             quadam
             universalis
             Ecclesiae
             traditione
             ,
             potiùs
             quàm
             ex
             novi
             v●l
             veteris
             Testamēti
             auctoritate
             ,
             
               Gloss.
               de
               Poenitēt
               .
               init
               .
               distinct
               .
            
             5.
             
             In
             poenitentia
             .
          
           
             r
             Ergo
             necessaria
             est
             confessio
             in
             mortalibus
             apud
             nos
             ,
             apud
             Graecos
             non
             :
             quia
             non
             emanavit
             apud
             illos
             traditio
             talis
             Ibid.
             
          
           
             s
             Imò
             confessio
             est
             instituta
             à
             Domino
             ,
             &
             est
             omnibus
             post
             Baptismum
             lapsis
             in
             mortale
             peccatū
             ,
             tam
             Graecis
             quàm
             Latinis
             ,
             jure
             divino
             necessaria
             .
             
               Rom.
               Correct
               .
               ibid.
               in
               marg
               .
            
          
           
             t
             
               Michael
               Angrianus
               in
               Psal.
            
             29.
             
          
           
             u
             Multùm
             mihi
             placet
             illa
             opinio
             :
             quia
             nō
             est
             aliqua
             authoritas
             aperta
             ,
             quae
             innuat
             Deū
             seu
             Christum
             aperté
             instituisse
             confessionem
             fiendā
             Sacerdoti
             .
             
               Panorm
               .
               in
            
             5.
             
             
               Decretal
               .
               de
               Poenit.
               &
               remiss
               .
               cap.
            
             12.
             
             Omnis
             utriusque
             .
             sect
             .
             18.
             
          
           
             x
             Omnes
             juris
             Pontificii
             periti
             ,
             secuti
             primū
             suum
             Interpretem
             ,
             dicunt
             Confessionem
             tantùm
             esse
             introductam
             jure
             Ecclesiastico
             .
             
               Maldonat
               .
               Disp.
               de
               Sacrament
               .
               Tom.
            
             2.
             
               de
               Confess
               .
               orig
               .
               cap.
            
             2.
             
          
           
             y
             Sed
             tamen
             haec
             opinio
             ,
             aut
             jam
             declarata
             est
             satis
             tanquā
             haeresis
             ab
             Ecclesiâ
             ;
             aut
             faceret
             Ecclesia
             operae
             pretium
             ,
             si
             declararet
             esse
             haeresim
             .
             
               Id.
               ibid.
               de
               praecepto
               Confess
               .
               cap
            
             3.
             
          
           
             z
             Quòd
             confessio
             de
             peccatis
             in
             specie
             suerit
             ex
             aliquo
             statuto
             universalis
             Ecclesiae
             ,
             non
             de
             jure
             divino
             .
             
               Congregat
               .
               Complutens
               .
               sub
               Alfonso
               Carillo
               :
               apud
               Ca●ranzam
               in
               Summâ
               Concil
               .
               sub
               Sixto
            
             IV.
             
          
           
             *
             
               Concil
               .
               Trident
               .
               S●ss
            
             .
             14.
             
             Can.
             6.
             
          
           
             a
             The
             forme
             of
             ordering
             of
             Priests
             .
          
           
             b
             Esai
             .
             48.11
             .
          
           
             c
             Tu
             qui
             solus
             parcis
             ,
             qui
             solus
             peccata
             dimittis
             .
             Quis
             enim
             potest
             peccata
             dimittere
             ,
             nisi
             solus
             Deus
             ?
             
               Gregor
               .
               exposit
            
             .
             2.
             
             
               Psalmi
               Poenittential
            
             .
          
           
             d
             
               Rhemists
               ,
               annot
               .
               in
               Matt.
            
             9.6
             .
          
           
             e
             
               Rich.
               Hopkins
               ,
               in
               the
            
             Memoriall
             of
             a
             Christ.
             life
             ,
             pag.
             179.
             
               edis
               ,
               ann
            
             .
             1612.
             
          
           
             f
             Peccata
             igitur
             remittens
             ,
             hominem
             quidem
             curavit
             ,
             semetipsum
             autem
             manifesté
             ostendit
             quis
             esset
             .
             Si
             enim
             nemo
             potest
             remittere
             peccata
             ,
             nisi
             solus
             Deus
             ;
             remittebat
             autē
             haec
             Dominus
             ,
             &
             curabat
             homines
             :
             manifestum
             est
             ,
             quoniam
             ipse
             erat
             Verbum
             Dei
             ,
             Filius
             hominis
             factus
             ,
             &c.
             ,
             &
             quomodo
             homo
             compassus
             est
             nobis
             ,
             tanquam
             Deus
             misereatur
             nostri
             ,
             &
             remittat
             nobis
             debita
             nostra
             ,
             quae
             factori
             nostro
             debemus
             Deo.
             
               Irenaeus
               advers
               .
               haeres
               .
               lib.
            
             5.
             cap.
             17.
             
          
           
             g
             Nam
             cùm
             Iudaei
             solummodò
             hominem
             eius
             intuentes
             ,
             needum
             &
             Deum
             certi
             ,
             quâ
             Dei
             quoque
             filium
             ,
             meritò
             retractarent
             ,
             non
             posse
             hominem
             delicta
             dimittere
             ,
             sed
             Deum
             solum
             ,
             
               &c.
               Tertullian
               .
               lib
            
             4
             ,
             
               advers
               .
               Marcion
               .
               cap.
            
             10.
             
          
           
             h
             Illum
             scilicèt
             solum
             filium
             hominis
             apud
             Danielis
             Prophetiam
             ,
             consecutum
             iudicandi
             potestatem
             ,
             ac
             per
             eam
             utíque
             &
             dimittendi
             delicta
             .
             
               Id.
               ibid.
            
             
          
           
             i
             Movet
             Scribas
             remissum
             ab
             homine
             peccatum
             Hominem
             enim
             tantùm
             in
             Iesu
             Christo
             contuebantur
             ;
             &
             remissum
             ab
             eo
             ,
             quod
             l●x
             laxare
             non
             poterat
             Fides
             enim
             sola
             justificat
             .
             Deinde
             mu●murationē
             eorum
             Dominus
             introspicit
             ,
             dicitque
             facile
             esse
             filio
             hominis
             in
             terraâ
             peccata
             dimittere
             .
             Verum
             enim
             ,
             nemo
             potest
             dimittere
             peccata
             ,
             nisi
             solus
             Deus
             :
             ergo
             qui
             remittit
             Deus
             est
             ,
             quia
             nemo
             remittit
             nisi
             Deus
             .
             Deus
             in
             homine
             manens
             curationem
             homini
             praestabat
             .
             
               Hilar
               .
               in
               Matth.
               Canon
            
             .
             8.
             
          
           
             k
             Legimus
             in
             Prophetâ
             dicentem
             Deū
             :
             Ego
             sum
             qui
             deleo
             iniquitates
             tuas
             .
             Consequenter
             ergo
             Scribae
             ,
             quia
             hominem
             putabant
             ,
             &
             verba
             Dei
             non
             intelligebant
             ,
             arguunt
             eum
             blasphemiae
             .
             Sed
             Dominus
             videns
             cogitationes
             eorum
             ,
             ostendit
             se
             Deum
             ,
             qui
             possit
             cordis
             occulta
             cognoscere
             :
             &
             quodammodo
             tacens
             loquitur
             ;
             Eâdem
             majestate
             &
             potentiâ
             ,
             quâ
             cogitationes
             vestras
             intueor
             ,
             possum
             &
             hominibus
             peccata
             dimittere
             .
             
               Hieronym
               .
               lib.
            
             1.
             
             
               Commentar
               .
               in
               Matth.
            
             9.
             
          
           
             l
             Veré
             nullus
             potest
             remittere
             peccata
             ,
             nisi
             unus
             ,
             qui
             intuetur
             cogitationes
             hominum
             .
             
               Euthym.
               cap.
            
             13.
             
               in
               Matth.
            
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
               Matth.
            
             9.
             hom
             20.
             
             Graec.
             30.
             
             Latin.
             
          
           
             n
             Peccata
             nemo
             condonat
             ,
             nisi
             unus
             Deus
             :
             quia
             aequé
             scriptum
             est
             ;
             Quis
             potest
             peccata
             donare
             nisi
             solus
             Deus
             ?
             
               Ambros.
               de
               Spir.
               sanct
               .
               lib.
            
             3.
             cap.
             19.
             
          
           
             o
             Istud
             enim
             solum
             malicia
             Iudaeorum
             veré
             di
             ebat
             ,
             quòd
             nullus
             potest
             dimittere
             peccata
             ,
             nisi
             solus
             Deus
             ,
             qui
             legis
             Dominus
             est
             
               Cyrill
               .
               Alexandr
               .
               Thesaur
               .
               lib.
            
             12.
             cap.
             4.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Id.
               in
               lib.
               de
               rectâ
               fide
               ad
               Reginas
               .
            
          
           
             q
             Quòd
             si
             cùm
             nullius
             sit
             nisi
             Dei
             ,
             cordis
             nosse
             secreta
             ,
             Christus
             secreta
             conspicit
             cordis
             :
             quòd
             si
             ,
             cùm
             nullius
             sit
             nisi
             Dei
             ,
             peccata
             dimittere
             ,
             idem
             Christus
             peccata
             dimittit
             :
             &c.
             meritò
             Deus
             est
             Christus
             
               Novatian
               de
               Trinitat
               .
               cap.
            
             13.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Athanas.
               orat
            
             .
             3.
             
               contra
               Arian
               .
               pag.
            
             239.
             tom
             .
             1.
             
               edit
               .
               Graecolat
            
             .
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               epist.
               de
               Synodis
               Arimin
               .
               &
               Seleuc.
               pag.
            
             712.
             
             
               Vid.
               etiam
               Orat.
            
             4.
             
               contra
               Arrian
               .
               pag.
            
             254.
             
             &
             281.
             
          
           
             t
             Sed
             multo
             dementiùs
             errant
             Arriani
             ,
             qui
             cùm
             Iesum
             &
             Christum
             esse
             ,
             &
             peccata
             posse
             dimittere
             ,
             Evangelii
             verbis
             devicti
             negare
             non
             audeant
             ;
             nihilominus
             Deum
             negare
             non
             timent
             .
             
               Bed.
               in
               Marc.
               lib.
            
             1.
             cap.
             10.
             
          
           
             u
             Si
             &
             Deus
             est
             iuxta
             Psalmistam
             ,
             qui
             quantum
             distat
             oriens
             ab
             occasu
             elongavit
             á
             nobis
             iniquitates
             nostras
             ,
             &
             filius
             hominis
             potestatem
             habet
             in
             terrâ
             dimittendi
             peccata
             :
             ergo
             idem
             ipse
             &
             Deus
             ,
             &
             filius
             hominis
             est
             ;
             ut
             &
             homo
             Christus
             per
             divinitatis
             sure
             potentiam
             peccata
             dimittere
             possit
             ,
             &
             idem
             Deus
             Christus
             per
             humanitatis
             suae
             fragilitatem
             pro
             peccatoribus
             mori
             .
             
               Id.
               ibid.
            
             
          
           
             x
             Nemo
             tollit
             peccata
             (
             quae
             nec
             Lex
             ,
             quamvis
             sancta
             &
             iusta
             &
             bona
             ,
             potuit
             auferre
             )
             nisi
             ille
             in
             quo
             peccatum
             non
             est
             .
             Tollit
             autem
             ,
             &
             dimittendo
             quae
             facta
             sunt
             ,
             &
             adiuvando
             ne
             fiant
             ,
             &
             perducendo
             ad
             vitam
             ubi
             fieri
             omnino
             non
             possint
             .
             
               Bed.
               in
            
             1.
             
             Iohan.
             3.
             
          
           
             y
             
               P
               Lombard
               .
               lib.
            
             4.
             
             
               Sentent
               .
               distinct
            
             .
             18
             D.
             
          
           
             z
             Nemo
             tollit
             peccata
             ,
             nisi
             solus
             Christus
             ,
             qui
             est
             agnus
             ●ollens
             peccata
             mundi
             .
             August
             .
          
           
             a
             Ille
             solus
             peccata
             dimittit
             ,
             qui
             solus
             pro
             peccatis
             nostris
             mortuus
             est
             .
             Ambros.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Clem.
               Alexandr
               .
               Paedaegog
               .
               lib.
            
             1.
             cap.
             8.
             
          
           
             c
             Donaturus
             peccatum
             ,
             solus
             remanet
             Iesus
             .
             &c.
             Non
             enim
             legatus
             neque
             nuncius
             ,
             sed
             ipse
             Dominus
             salvum
             fecit
             populum
             suum
             .
             Solus
             remanet
             ,
             quia
             non
             potest
             hoc
             cuiquā
             hominum
             cum
             Christo
             esse
             commune
             ut
             peccata
             condonet
             .
             Solius
             hoc
             munus
             est
             Christi
             ,
             qui
             tulit
             peccatum
             mundi
             .
             
               Ambros.
               epist.
            
             76.
             
               ad
               Studium
            
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
            
             2.
             
             Corinth
             .
             3.
             homil
             .
             6.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Iohan
            
             8.
             homil
             .
             54.
             
               edit
               .
               Graec.
               vel
            
             53.
             
             Latin.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               in
            
             1.
             
             Corinth
             .
             15
             homil
             .
             40.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             h
             Sordes
             et
             maculas
             mentis
             lavare
             non
             potest
             ,
             nisi
             qui
             ejusdem
             fabricator
             est
             mentis
             
               Optat
               ▪
               lib.
            
             5.
             
          
           
             i
             Dei
             est
             mundare
             ,
             non
             hominis
             :
             ipse
             per
             Prophetam
             Esaiam
             promisit
             se
             loturū
             ,
             dum
             ait
             ;
             
               Et
               si
               ●uerint
               peccata
               vestra
               velut
               coccum
               ,
               ut
               nivem
               inalbabo
               .
               Inalbabo
            
             dixit
             ;
             non
             dixit
             ,
             
               faciam
               inalbari
            
             .
             Si
             hoc
             Deus
             promisit
             :
             quare
             vos
             vultis
             reddere
             ,
             quod
             vobis
             nec
             promittere
             licet
             ,
             nec
             reddere
             ,
             nec
             habere
             ?
             Ecce
             in
             Esaiâ
             fe
             promisit
             ,
             Deus
             inalbare
             peccatis
             affectos
             ,
             non
             per
             hominem
             .
             
               Id.
               ibid.
            
             
          
           
             k
             1.
             
             Cor.
             4.1
             ,
             2.
             
          
           
             l
             
               Chrysost.
               in
            
             1.
             
             Cor.
             4.
             hom
             .
             10.
             
          
           
             m
             
               Id.
               in
            
             2.
             
             Cor.
             4.
             homil
             .
             8.
             
               circa
               init
            
             .
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             o
             1.
             
             Cor.
             3.5
             .
          
           
             p
             Est
             ergo
             in
             universis
             servientibus
             non
             dominium
             ,
             sed
             ministerium
             .
             
               Optat.
               lib.
            
             5.
             
          
           
             q
             
               Id.
               ibid.
               simili●er
               &
               ●hrysostom
               .
               in
            
             1.
             
             Cor.
             3.
             homil
             .
             8
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             r
             
               Ambros.
               de
               Spir.
               sanct
               .
               lib.
            
             3.
             cap.
             19.
             
          
           
             s
             
               August
               .
               contr
               .
               epist.
               Parmenian
               .
               lib.
            
             2.
             cap.
             11.
             
               &
               homil
            
             .
             23.
             ex
             50.
             
          
           
             t
             
               Chrysost.
               in
            
             2.
             
             Corin.
             3.
             homil
             .
             6.
             
          
           
             u
             
               Cyrill
               .
               Alexandr
               .
               in
               Io●an
               .
               lib.
            
             12.
             cap.
             56.
             
          
           
             x
             Et
             certé
             solius
             veri
             Dei
             est
             ,
             ut
             possit
             à
             peccatis
             homines
             solvere
             .
             Cui
             enin
             alii
             praevaricatores
             legis
             liberare
             à
             peccato
             licet
             ,
             nisi
             legis
             ipsius
             autori
             ?
             
               Id.
               ibid.
            
             
          
           
             y
             Daturus
             erat
             Dominus
             hominibus
             Spiritum
             sanctum
             ;
             &
             ab
             ipso
             Spiritu
             sancto
             fidelibus
             suis
             dimitti
             peccata
             ,
             non
             meritis
             hominum
             volebat
             intelligi
             dimitti
             peccata
             .
             Nam
             quid
             es
             homo
             ,
             nis●
             aeger
             sanandus
             ?
             Vis
             mihi
             esse
             medicus
             ?
             mecum
             quaere
             medicum
             .
             
               Augustin
               .
               homil
            
             .
             23.
             ex
             .
             50.
             
          
           
             z
             Ecce
             quia
             per
             Spiritum
             sanctum
             peccata
             donantur
             .
             Homines
             autem
             in
             remissionem
             peccatorum
             ministerium
             suum
             exhibent
             ,
             non
             jus
             alicujus
             potestatis
             exercent
             .
             
               Ambros.
               de
               Spir.
               Sanct.
               lib.
            
             3.
             cap.
             19.
             
          
           
             a
             
               Chrysost.
               lib.
            
             3.
             
               de
               Sacerdotio
            
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Iohan.
            
             20.
             homil
             .
             86.
             
               edit
               .
               Graec.
               v●l
            
             85.
             
             Latin.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Id.
               in
            
             2.
             
             
               Tim.
               cap.
            
             1.
             homil
             .
             2.
             
          
           
             e
             
               Id.
               in
               Iohan.
            
             8.
             homil
             .
             54
             
               Graec.
               vel
            
             53.
             
             Latin.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theophylact.
               in
               Iohan.
            
             8.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             h
             1.
             
             Ioh.
             3.5
             .
          
           
             i
             In
             quo
             non
             est
             peccatum
             ,
             ipse
             venit
             auferre
             peccatū
             .
             Nam
             si
             esset
             &
             in
             illo
             peccatum
             ,
             auferendum
             esset
             illi
             ,
             non
             ipse
             auferret
             ,
             
               August
               .
               tract
            
             .
             4.
             in
             I.
             Iohan
             3.
             
          
           
             k
             Quis
             enim
             potest
             peccata
             dimittere
             nisi
             solus
             Deus
             ?
             qui
             per
             eos
             quoque
             dimittit
             ,
             quibus
             dimittendi
             tribuit
             potestatem
             
               Ambros.
               lib.
            
             5.
             
               commentar
               .
               in
               Luc.
            
             5.
             
          
           
             l
             
               Beda
               .
               &
               Strabus
               in
               Marc.
            
             2.
             
             
               &
               Luc.
            
             5.
             
          
           
             m
             Quamvis
             Dei
             proprium
             opus
             sit
             ,
             remittere
             peccata
             :
             dicuntur
             tamē
             etiam
             Apostoli
             remittere
             ,
             non
             simpliciter
             ,
             sed
             quia
             adhibent
             media
             ,
             per
             quae
             Deus
             remittit
             peccata
             .
             Haec
             autem
             media
             sunt
             ,
             Verbum
             Dei
             &
             Sacramenta
             ,
             
               Io.
               Ferus
               ,
               annota●
               .
               in
               Iohan
            
             20.
             
             
               Item
               ,
               lib.
            
             3.
             
             
               Comment
               .
               in
               Matth.
               cap.
            
             16.
             
          
           
             n
             2.
             
             Cor.
             5.18
             .
          
           
             o
             Iam.
             5.15
             ,
             16.
             
          
           
             p
             1.
             
             Ioh.
             5.16
             .
          
           
             q
             Quòd
             etiam
             frater
             fratrem
             á
             delicti
             poterit
             contagione
             mundare
             .
             
               Aug.
               in
               Evangel
               .
               Iohan
               .
               tract
               .
            
             58.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost
               .
               lib.
            
             3.
             
               de
               Sacerdot
               .
               tom
            
             .
             6.
             
               edit
               .
               Savil
               pag.
            
             17.
             
          
           
             s
             
               Augustin
               .
               de
               Baptismo
               contra
               Donatist
               .
               lib.
            
             3.
             cap.
             17.18
             .
          
           
             t
             
               Id.
               homil
            
             .
             49.
             ex
             50.
             
             Agite
             poenitentiam
             qualis
             agitur
             in
             Ecclesiâ
             ,
             ut
             oret
             pro
             vobis
             Ecclesia
             .
          
           
             u
             Tom.
             2.
             
             
               Vit.
               Sanct.
               ab
               Aloysio
               Lipomano
               edit
               .
               Vene●
               .
               ann
               .
            
             1553.
             fol.
             298.
             
             
               Vit.
               Patrum
               ,
               ab
               Her.
               Rosweydo
               edit
               .
               Antuerp
               .
               an
               .
            
             1615.
             pag.
             160.
             
             
               Miscellan
               .
               á
               Gerardo
               Vossio
               edit
               .
               Mogunt
               .
               an
               .
            
             1604
             pag.
             136.
             
          
           
             x
             
               Alex.
               in
               Sum.
               part
            
             .
             4
             quaest
             .
             21.
             membr
             .
             1.
             
          
           
             y
             
               Bonaventur
               .
               in
               lib.
            
             4.
             
             
               Sent.
               dist
            
             .
             18.
             art
             .
             2.
             quaest
             .
             1.
             
          
           
             z
             Nostrum
             est
             donante
             ipso
             ministerium
             charitatis
             &
             humilitatis
             adhibere
             :
             illius
             est
             exaudire
             ,
             ac
             nos
             ab
             omni
             peccatorum
             contaminatione
             mundare
             per
             Christum
             ,
             &
             in
             Christo
             ;
             ut
             quod
             aliis
             etiam
             dimittimus
             ,
             hoc
             est
             in
             terrâ
             solvimus
             ,
             solvatur
             &
             in
             coelo
             .
             
               Augustin
               in
               fine
               tractat
            
             .
             58.
             
               in
               evangel
               .
               Iohann
            
             .
          
           
             a
             I●●i
             rogant
             ,
             divinitas
             donat
             .
             Humanum
             enim
             obsequium
             ,
             sed
             munificentia
             supernae
             est
             potestatis
             .
             
               Ambros.
               de
               Spir.
               sanct
               .
               lib.
            
             3.
             cap.
             19.
             
          
           
             b
             Non
             enim
             humanum
             hoc
             opus
             ,
             neque
             ab
             homine
             datur
             ;
             sed
             invocatus
             á
             Sacerdote
             ,
             á
             Deo
             traditur
             :
             in
             quo
             Dei
             munus
             ,
             ministeriū
             Sacerdotis
             est
             .
             Nam
             si
             Paulus
             Apostolus
             judicavit
             ,
             quòd
             ipse
             donare
             Spiritum
             sanctum
             suâ
             authoritate
             non
             posset
             ;
             &
             intantum
             se
             huic
             officio
             imparē
             credidit
             ,
             ut
             á
             Deo
             nos
             spiritu
             optaret
             impleri
             :
             quis
             tantus
             est
             ,
             qui
             hujus
             traditionē
             muneris
             sibi
             audeat
             arrogare
             ?
             Itaque
             Apostolus
             votum
             precatione
             detulit
             ,
             non
             jus
             authoritate
             aliquâ
             vindicavit
             :
             impetrare
             optavit
             ,
             non
             imperare
             praesumpsit
             .
             
               Id.
               ibid.
               lib.
            
             1.
             cap.
             7.
             
          
           
             c
             Caussas
             autem
             criminum
             ,
             quas
             illi
             confitebantur
             ,
             nulli
             nisi
             Domino
             soli
             ,
             apud
             quē
             intercedebat
             ,
             loquebatur
             :
             bonū
             relinquens
             exemplū
             posteris
             sacerdotibus
             ,
             ut
             intercessores
             apud
             Deū
             magis
             sint
             ,
             quàm
             accusatores
             ●pud
             homines
             .
             
               Paulinus
               ,
               in
               vitâ
               S.
               Ambrosij
               .
            
          
           
             d
             
               Iona●
               ,
               in
               vitâ
            
             S.
             
               Eustachij
               Luxovi●nsi●
               abbatu
               ,
               cap.
            
             1.
             
               apud
               Surium
               ,
               tom
            
             .
             2.
             
             Mart.
             29.
             
          
           
             e
             
               Tho.
               Waldens
               .
               tom
            
             .
             2.
             
               de
               Sacramentis
               ,
               cap.
            
             147.
             
          
           
             f
             Quotidie
             in
             unoquoque
             nostrûm
             flammam
             libidinis
             per
             confessionē
             &
             gratiam
             Spiritus
             sancti
             intercidit
             ,
             id
             est
             ,
             per
             orationem
             Sacerdotis
             facit
             cessare
             .
             
               Hieronym
               .
               in
               exposit
               .
               Psalm
               .
            
             28.
             inedit
             .
          
           
             g
             Qui
             pro
             delictis
             poenitentium
             precator
             accedit
             
               Leo
               ,
               in
               fin
               .
               epist.
            
             80.
             
               ad
               episc
               .
               Campan
            
             .
          
           
             h
             Multū
             enim
             utile
             ac
             necessarium
             est
             ,
             ut
             peccatorū
             reatus
             ante
             ultimū
             diem
             sacerdotali
             supplicatione
             solvatur
             .
             
               Id.
               epist.
            
             91.
             
               ad
               Theodor.
               episc
            
             .
          
           
             i
             
               Gregor
               .
               in
            
             1.
             
             
               Reg.
               lib
            
             2.
             cap.
             3.
             
               ad
               illud
            
             :
             Si
             peccaverit
             vir
             in
             virum
             ,
             &c.
             
          
           
             k
             Domine
             Deus
             omnipotens
             ,
             propitius
             esto
             mihi
             peccatori
             ,
             ut
             condigné
             possim
             tibi
             gratias
             agere
             ,
             qui
             me
             indignum
             propter
             tuam
             misericordiam
             ministrum
             fecisti
             sacerdotalis
             officii
             ,
             &
             me
             exiguum
             humilemque
             mediat
             rem
             constituisti
             ad
             orandum
             &
             intercedendum
             ad
             Dominum
             nostrū
             Iesum
             Christum
             ,
             pro
             peccatoribus
             ad
             poenitentiam
             revertentibus
             .
             Ideoque
             dominator
             Domine
             ,
             qui
             omnes
             homines
             vis
             salvos
             fieri
             ,
             &
             ad
             agnitionem
             veritatis
             venite
             ,
             qui
             non
             vis
             mortem
             peccatoris
             ,
             sed
             ut
             convertatur
             &
             vivat
             :
             suscipe
             orationem
             meam
             ,
             quam
             fundo
             ante
             conspectum
             clementiae
             tuae
             ,
             pro
             famulis
             &
             famulabus
             tuis
             ,
             qui
             ad
             poenitentiam
             &
             misericordiam
             tuam
             confugerunt
             .
             
               Ordo
               Roman
               .
               antiqu
               .
               de
               officijs
               divinis
               ,
               pag.
            
             18.
             
               edit
               .
               R●m
               .
               ann
            
             1591.
             
             
               Baptizatorum
               &
               Confitentiū
               Ceremonia
               antiquae
               ,
               edit
               .
               Colon.
               an
               .
            
             1530.
             
             
               Alcuin
               .
               de
               divin
               .
               offic
               .
               cap.
            
             13
             in
             capite
             Iejunii
             .
          
           
             l
             Addit
             etiam
             objiciendo
             ,
             quòd
             vix
             30.
             anni
             sunt
             ,
             quòd
             omnes
             hâc
             solâ
             formâ
             utebantur
             ;
             Absolutionem
             &
             remissionem
             &c.
             
             
               Thom.
               Opusc.
            
             22.
             cap.
             5.
             
          
           
             m
             
               Pontificale
               Roman
               .
               edit
               .
               Rom
               an
               .
            
             1615.
             pag.
             567.568
             .
          
           
             n
             
               Absolutio
               Criminum
            
             .
             Misereatur
             tui
             omnipotens
             Deus
             ,
             &
             dimittat
             tibi
             omnia
             peccata
             tua
             ,
             praeterita
             ,
             praesentia
             &
             futura
             ,
             quae
             commisisti
             coram
             eo
             &
             sanctis
             ejus
             ,
             quae
             confessus
             es
             ,
             vel
             per
             aliquam
             negligentiam
             seu
             oblivionem
             vel
             malevolentiam
             abscondisti
             :
             liberet
             te
             Deus
             ab
             omni
             malo
             ,
             hîc
             &
             in
             futuro
             ,
             conservet
             &
             confirmet
             te
             semper
             in
             omni
             opere
             bono
             :
             &
             perducat
             te
             Christus
             filius
             Dei
             vivi
             ad
             vitam
             sine
             fine
             manentem
             .
             
               Confitentium
               Ceremoniae
               antiqu
               .
               edit
               .
               Colon.
               an
               .
            
             1530.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ierem.
               Patriarch
               .
               C.
               P.
               respons
               .
            
             1.
             
               ad
               Tubingenses
               ,
               cap.
            
             11.
             
          
           
             p
             Secundùm
             quod
             ascendit
             ,
             habet
             se
             per
             modum
             inferioris
             &
             supplicantis
             :
             secundùm
             quod
             descendit
             ,
             per
             modum
             superioris
             &
             judicantis
             .
             Secundùm
             primum
             modum
             potest
             gratiam
             impetrare
             ,
             &
             ad
             hoc
             est
             idoneus
             :
             secundùm
             secundum
             modum
             potest
             Ecclesiae
             reconciliare
             .
             Et
             ideò
             in
             signum
             hujus
             ,
             in
             formâ
             absolutionis
             praemittitur
             oratio
             per
             modum
             deprecativum
             ,
             &
             subjungitur
             absolutio
             per
             modum
             indicativum
             :
             &
             deprecatio
             gratiam
             impetrat
             ,
             &
             absolutio
             gratiam
             supponit
             .
             
               Alexand.
               Halens
               .
               Summ.
               part
            
             .
             4.
             quaest
             .
             21.
             membr
             .
             1.
             
             
               &
               Bonaventur
               .
               in
            
             4.
             
             
               Sentent
               .
               dist
            
             .
             18.
             art
             .
             2.
             quaest
             .
             1.
             
          
           
             q
             Quia
             etsi
             aliquis
             apud
             Deum
             sit
             solutus
             ,
             non
             tamē
             in
             facie
             Ecclesiae
             solutus
             habetur
             ,
             nisi
             per
             judicium
             Sacerdotis
             .
             
               Petr.
               Lombard
               .
               lib.
            
             4.
             
             
               Sentent
               .
               distinct
            
             .
             18.
             
             
               Vid.
               Ivon
               .
               Carnotens
               .
               epist.
            
             228.
             
             
               &
               Anselm
               .
               in
               Luc.
            
             17.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Concil
               .
               Laodicen
               .
               can
            
             .
             2.
             
          
           
             s
             Communioni
             ,
             vel
             communione
             reconciliari
             .
             
               Concil
               .
               Eliberitan
               can
            
             72.
             
          
           
             t
             Reddi
             ei●
             cōmunionē
             .
             
               Amb.
               de
               Poenitent
               .
               lib.
            
             1.
             cap.
             1.
             
               &
               lib.
            
             2.
             cap
             9.
             
          
           
             u
             Ad
             communicationem
             admittere
             .
             
               Cypr.
               epist.
            
             53.
             communicationem
             dare
             .
             
               Id.
               epist.
            
             54.
             tribuere
             communicationem
             .
             
               Id.
               de
               lapsis
            
             .
          
           
             x
             Pacem
             dare
             .
             concedere
             pacem
             .
             
               Id.
               ibid.
            
             
          
           
             y
             In
             sacramentali
             absolutione
             non
             sufficeret
             dicere
             ,
             Misereatur
             tui
             omnipotens
             Deus
             ,
             vel
             ,
             Absolutionem
             &
             remissionem
             tribuat
             tibi
             Deus
             :
             quia
             per
             haec
             verba
             Sacerdos
             absolutionem
             non
             significat
             fieri
             ,
             sed
             petit
             ut
             fiat
             .
             
               Thom.
               part
            
             .
             3.
             quaest
             .
             84.
             art
             .
             3.
             ad
             1.
             
          
           
             z
             
               Cyprian
               .
               epist.
            
             13.
             
          
           
             a
             
               Alcuin
               .
               de
               divin
               .
               offic
               .
               cap.
            
             13.
             in
             capite
             Iejunii
             .
          
           
             b
             Vt
             secundùm
             formam
             Canonum
             antiquorū
             dentur
             poenitentiae
             ,
             hoc
             est
             ,
             ut
             priùs
             eum
             ,
             quem
             sui
             poenitet
             facti
             ,
             á
             communione
             suspensum
             ,
             faciat
             inter
             reliquos
             poenitentes
             ad
             manus
             impositionem
             crebrò
             recurrere
             ;
             expleto
             au●em
             satisfactionis
             tempore
             ,
             sicuti
             Sacerdotalis
             contemplatio
             probaverit
             ,
             eum
             communioni
             restituat
             .
             
               Concil
               .
               Toletan
               .
               III.
               cap.
            
             11.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Constitut.
               Apostolic
               .
               lib.
            
             2
             cap.
             16.
             
          
           
             d
             Qui
             egerit
             veraciter
             poenitentiam
             ,
             &
             solutus
             fuerit
             á
             ligamento
             quo
             erat
             constrictus
             ,
             &
             á
             Christi
             corpore
             separatus
             ,
             &
             bene
             post
             poenitentiam
             vixerit
             :
             post
             reconciliationem
             cùm
             desunctus
             fuerit
             ,
             ad
             Dominum
             vadit
             ,
             ad
             requiem
             vadit
             ,
             regno
             Dei
             non
             privabitur
             &
             á
             populo
             Diaboli
             separabitur
             .
             
               Ambros.
               in
               Exhortat
               .
               ad
               Poenitent
               .
               Augustin
               .
               homil
               .
            
             41.
             ex
             50.
             
               &
               inter
               Caesarij
               Arelat
               .
               sermones
               homil
               .
            
             43.
             
             &
             44.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               &c.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Anastas
               .
               Sinait
               .
               quaest
               .
            
             6.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Homil.
               in
               illud
            
             .
             Quaecunque
             ligaveritis
             ,
             
               &c.
               inter
               opera
               Chrysost.
               tom
            
             .
             7.
             
               edit
               .
               Savil
               .
               pag.
            
             268.
             
          
           
             g
             
               Hieronym
               .
               epist
            
             .
             54.
             contra
             Montanum
             ,
             
               &
               lib.
            
             2.
             
               adversus
               Iovinian
               .
               Tertullianus
            
             Montanizans
             ,
             
               in
               lib.
               de
               Pudicitiâ
               ,
               cap.
               ult
               .
            
          
           
             h
             
               Ambros.
               lib.
            
             1.
             
               de
               Poenitent
               .
               cap.
            
             2.
             
             
               Socrat.
               lib.
            
             1.
             
               histor
               .
               cap.
            
             7.
             
             
               Sozomen
               .
               lib.
            
             1.
             cap.
             21.
             
          
           
             i
             Galat.
             6.1
             .
          
           
             k
             1.
             
             Cor.
             5.1
             .
          
           
             l
             2.
             
             Cor.
             2.7
             .
          
           
             m
             
               Ambros.
               de
               Poenit.
               lib.
            
             1.
             cap.
             16.
             
          
           
             n
             2.
             
             Cor.
             2.10
             .
          
           
             o
             1.
             
             Cor.
             5
             4
             ,
             5.
             
          
           
             p
             2.
             
             Tim.
             2.25
             ,
             26.
             
          
           
             q
             2.
             
             Cor.
             5.20
             .
          
           
             r
             Matth.
             18.18
             ,
             ●0
             .
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anastas
               .
               quaest
            
             .
             6.
             
          
           
             t
             Act.
             2.38
             .
             Matth.
             26.28
             .
          
           
             u
             
               Cyprian
               .
               epist.
            
             76
             (
             sect
             .
             4.
             
               edit
               .
               Pamelij
            
             ,
             8.
             
             
               Goulaertij
               .
               )
               Cyrill
               .
               Alexandr
               .
               in
               Ioann
               .
               lib.
            
             12.
             cap
             56.
             
             
               Ambros.
               de
               Poenitent
               .
               lib.
            
             1.
             cap.
             7.
             
             
               Chrysost.
               lib.
            
             3
             
               de
               Sacerdot
               .
               tom
            
             .
             6
             
               edit
               .
               Savil.
               pag.
            
             17.
             lin
             .
             7.5
             .
             
               Vid.
               &
               tom
            
             .
             7.
             pag.
             268.
             lin
             .
             37.
             
          
           
             x
             
               August
               .
               quaest
               .
               in
               Levitic
               .
               cap.
            
             84.
             
             
               Optat.
               lib.
            
             5.
             
               contra
               Donatist
               .
               Chrysost.
               in
               Mat.
            
             26.
             homil
             .
             82.
             (
             
               edit
               .
               Graec.
               vel
            
             83.
             
             
               Latin.
               )
               in
            
             1.
             
             Cor.
             3.
             homil
             .
             8.
             
               &
               in
            
             2.
             
             Tim
             1.
             homil
             .
             2.
             (
             
               circa
               finem
            
             )
          
           
             y
             Aliud
             enim
             est
             baptizare
             per
             ministeriū
             ,
             aliud
             baptizare
             per
             potestatem
             .
             
               Aug.
               in
               Evang.
               Ioan.
               tract
            
             .
             5.
             
          
           
             z
             Sibi
             tenuit
             Dominus
             baptizandi
             potestatem
             ,
             servis
             ministerium
             dedit
             .
             
               Id.
               ibid.
            
             
          
           
             a
             Potestatem
             dominici
             baptismi
             in
             nullum
             hominem
             á
             Domino
             transituram
             ,
             sed
             ministerium
             plané
             transiturum
             ;
             potestatem
             á
             Domino
             in
             neminem
             ministrorum
             ,
             ministerium
             &
             in
             bonos
             &
             in
             malos
             .
             
               Id.
               ibid.
            
             
          
           
             b
             Hoc
             noluit
             ideò
             ,
             ut
             in
             illo
             spes
             esset
             baptizatorum
             ,
             á
             quo
             se
             baptizatos
             agnoscerent
             .
             Noluit
             ergo
             servum
             ponere
             spem
             in
             servo
             .
             
               Id.
               ibid
            
             :
          
           
             c
             
               Paris
               potestatis
               est
               interiùs
               baptizare
               ,
               &
               á
               culpâ
               mortali
               absolvere
               .
               Sed
               Deus
               non
               debuit
               potestatem
               baptizandi
               interiùs
               cōmunicare
               ;
               ne
               spes
               poneretur
               in
               homine
               :
               Ergo
               pari
               ratione
               nec
               potestatem
               absolvendi
               ab
               actuali
               .
               
                 Alexand.
                 de
                 Hales
              
               .
            
             
               
                 Summ.
                 part
              
               .
               4.
               quaest
               .
               21.
               memb
               .
               1.
               
            
          
           
             d
             Officium
             baptizādi
             Dominus
             concessit
             multis
             ,
             potestatem
             veró
             &
             authoritatem
             in
             baptismo
             remittendi
             peccata
             sibi
             soli
             retinuit
             :
             unde
             Ioannes
             antonomasticé
             &
             discretivé
             de
             eo
             dixit
             ;
             Hic
             est
             qui
             baptizat
             in
             Spiritu
             sancto
             .
             
               Seal
               .
               Paradis
               .
               cap.
            
             3
             tem
             .
             9
             
               operum
               Augustini
            
             .
          
           
             e
             Mark.
             1.8
             .
             Ioh.
             1.26
             ,
             33.
             
          
           
             f
             Illo
             operante
             dabat
             Deus
             ,
             qui
             dando
             non
             deficit
             .
             Et
             nunc
             operantibus
             cunctis
             ,
             humana
             sunt
             opera
             ,
             sed
             Dei
             sunt
             munera
             .
             
               Optat.
               lib.
            
             5.
             
               contra
               Donatist
            
             .
          
           
             g
             Remissio
             peccatorum
             ,
             sive
             per
             baptismum
             sive
             per
             alia
             sacramenta
             donetur
             proprié
             Spiritus
             sancti
             est
             ;
             &
             ipsi
             soli
             hujus
             efficientiae
             privilegium
             manet
             .
             
               Arnald
               .
               abbas
               Bonaevallis
               ,
               tract
               .
               de
               Baptismo
               Christi
               .
            
          
           
             h
             2.
             
             Cor.
             5.18
             ,
             19.
             
          
           
             i
             
               Clavis
               ,
               quae
               &
               conscientiā
               ad
               confessionē
               peccati
               aperit
               ,
               &
               gratiam
               ad
               aeternitatem
               mysterii
               salutaris
               includit
               .
            
             
               
                 Maxim.
                 Taurin
                 .
                 de
                 natali
                 Petri
                 &
                 Pauli
                 .
                 hom
              
               5.
               
            
          
           
             k
             Ioh.
             15.13
             .
             
               Vid.
               Eph●s
            
             .
             5.26
             .
             
               &
               August
               .
               in
               Evangel
               .
               Iohann
               .
               tract
               .
            
             80.
             
          
           
             l
             Proverb
             .
             5.22
             .
          
           
             m
             Funibus
             peccatorum
             suorū
             unusquisque
             constringitur
             .
             Quos
             funes
             atque
             vincula
             solvere
             possunt
             &
             Apostoli
             ,
             imitantes
             magistrum
             suum
             qui
             eis
             dixerat
             :
             Quaecunque
             solveritis
             super
             terram
             ,
             erunt
             soluta
             &
             in
             coelo
             .
             Solvunt
             autem
             eos
             Apostoli
             sermone
             Dei
             ,
             &
             testimoniis
             scripturarum
             ,
             &
             exhortatione
             virtutum
             .
             
               Hieronym
               .
               lib.
            
             6.
             
               comment
               .
               in
               Esai
               .
               cap.
            
             14.
             
          
           
             n
             Remittuntur
             peccata
             per
             Dei
             verbum
             ,
             cujus
             Levites
             interpres
             &
             quidam
             executor
             est
             .
             
               Ambros.
               de
               Abel
               &
               Cain
               ,
               lib.
            
             2.
             cap.
             4.
             
          
           
             o
             Levites
             igitur
             minister
             remissionis
             est
             .
             
               Id.
               ibid.
            
             
          
           
             p
             Luk.
             11.52
             .
             compared
             with
             Matth.
             23.13
             .
          
           
             q
             Matth.
             13.52
             .
          
           
             r
             Act.
             14
             27.
             
          
           
             s
             Act.
             26.18
             .
          
           
             t
             Act.
             10.44
             .
             Gal.
             3.2
             .
             2.
             
             Cor.
             3
             6.
             
          
           
             u
             1.
             
             Cor.
             4.15
             .
             Gal.
             4.19
             .
          
           
             x
             Rom.
             10.17
             .
             Ioh.
             17.20
             .
             1.
             
             Cor.
             3.5
             .
             Act.
             14.27
             .
             
               and
               chap.
            
             26.
             ver
             .
             18
             ,
             20.
             
          
           
             y
             Mark.
             1.4
             .
          
           
             z
             Act.
             19.4
             .
          
           
             a
             Luk.
             1.16
             ,
             17.
             
          
           
             b
             
               Ibid.
               vers
            
             77.
             
          
           
             c
             Act.
             20.32
             .
             Psal.
             19.7
             .
             and
             119.
             vers
             .
             50
             ,
             93.
             
          
           
             d
             Iam.
             5.20
             .
          
           
             e
             Rom.
             4.6
             ,
             7.
             
             Ierem.
             31.18
             .
             Revel
             .
             1.18
             .
             1.
             
             Thess.
             1.10
             .
             Act.
             3.26
             .
             Matth.
             1.21
             .
          
           
             f
             2.
             
             Cor.
             5.19
             .
          
           
             g
             Ibid.
             
          
           
             h
             Iob.
             33.23
             ,
             24.
             
          
           
             i
             1.
             
             Tim.
             4.16
             .
          
           
             k
             1.
             
             Cor.
             15.1
             ,
             2.
             
             Act.
             11.14
             .
          
           
             l
             Ioh.
             17.20
             .
          
           
             m
             1.
             
             Thess.
             2.13
             .
          
           
             n
             Has
             res
             unicuique
             ,
             non
             ejusdem
             rei
             operarius
             ,
             sed
             credentis
             fides
             &
             Trinitas
             praestat
             .
             
               Optat.
               lib.
            
             5.
             
               contra
               Donatist
            
             .
          
           
             o
             Rom.
             1.16
             .
             1.
             
             Cor.
             ●
             .
             18
             .
          
           
             p
             2.
             
             Cor.
             4.7
             .
          
           
             q
             1.
             
             Cor.
             3.7
             .
          
           
             r
             
               Ibid.
               vers
            
             .
             9.
             
          
           
             s
             
               Ibid.
               vers
            
             .
             10.
             
          
           
             t
             Iam
             veró
             quod
             sequitur
             ,
             Sed
             Deus
             incrementum
             dedit
             ;
             non
             per
             illos
             ,
             sed
             per
             seipsum
             facit
             .
             Excedit
             hoc
             humanam
             humilitatem
             ,
             excedit
             angelicam
             sublimitatem
             ,
             nec
             omninò
             pertinet
             ,
             nisi
             ad
             agr●colam
             Trinitatem
             ,
             
               Aug.
               in
               Evangel
               .
               Ioann
               .
               tract
               .
            
             80.
             
          
           
             u
             1.
             
             Cor.
             12.11
             .
          
           
             x
             1.
             
             Cor.
             2.12
             .
          
           
             y
             1.
             
             Cor.
             3.6
             .
          
           
             z
             Act.
             20.24
             .
          
           
             a
             Revel
             .
             16.1
             .
          
           
             b
             2.
             
             Cor.
             10.6
             .
          
           
             c
             I●rem
             .
             15.1
             .
          
           
             d
             Psal.
             94.1
             .
          
           
             e
             Rom.
             12.19
             .
             Hebr.
             10.30
             .
          
           
             f
             Ierem.
             18.7
             ,
             9.
             
          
           
             g
             Ierem.
             1.9
             ,
             10
             
          
           
             h
             
               Ibid
               vers
            
             .
             5
             ,
             ●
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             m
             Contaminatione
             contaminabit
             eum
             ,
             haud
             dubium
             quin
             Sacerdos
             :
             non
             quo
             contaminationis
             author
             sit
             ,
             sed
             quo
             ostendat
             eum
             contaminatum
             ,
             qui
             priùs
             mundus
             plurimis
             videbatur
             .
             
               Hieronym
               .
               lib.
            
             7.
             
               in
               Esai
               .
               cap
            
             23.
             
          
           
             n
             In
             remittendis
             vel
             in
             retinendis
             culpis
             id
             juris
             &
             officii
             habent
             Evangelici
             sacerdotes
             ,
             quod
             olim
             habebant
             sub
             lege
             legales
             in
             curandis
             leprosis
             .
             Hi
             ergo
             peccata
             dimittunt
             vel
             retinent
             ,
             dum
             dimissa
             á
             Deo
             vel
             retenta
             indicant
             &
             ostendunt
             .
             Ponunt
             enim
             sacerdotes
             nomen
             Domini
             super
             filios
             Israel
             ,
             sed
             ipse
             benedixit
             ;
             sicut
             legitur
             in
             Numeris
             .
             
               Petr.
               Lombard
               .
               lib.
            
             4.
             
             
               Sentent
               .
               dist
            
             .
             14.
             f.
             
          
           
             o
             
               Bellarmìn
               .
               de
               Poenitent
               .
               lib
            
             3.
             cap.
             2.
             
               sect
               .
               ult
            
             .
          
           
             p
             1.
             
             Cor.
             4.19
             ,
             20.
             
          
           
             q
             2.
             
             Cor.
             3.6
             .
          
           
             r
             1.
             
             Thess.
             1.5
             .
          
           
             s
             Rom.
             10.15
             .
          
           
             t
             Ephes.
             4.29
             .
          
           
             u
             2.
             
             Cor.
             10.8
             .
             &
             13.10
             .
          
           
             x
             Tit.
             2.15
             .
          
           
             y
             Revel
             .
             1.20
             .
          
           
             z
             2.
             
             Cor.
             5.20
             .
          
           
             a
             Gal.
             4.14
             .
          
           
             b
             Esay
             .
             6.7
             .
          
           
             c
             Luk.
             7.48
             .
          
           
             d
             Iob.
             33.23.24
             .
          
           
             e
             2.
             
             Cor.
             5.20
             .
          
           
             f
             2.
             
             Cor.
             13.3
             .
          
           
             g
             Oportet
             dicere
             ,
             in
             summo
             Pontifice
             esse
             plenitudinem
             omnium
             gratiarum
             ;
             quia
             ipse
             solus
             confert
             plenam
             indulgentiam
             omnium
             peccatorum
             .
             ut
             competat
             sibi
             ,
             quod
             de
             primo
             principe
             Domino
             dicimus
             ;
             quia
             de
             plenitudine
             ejus
             nos
             omnes
             accepimus
             .
             
               De
               regimine
               Principum
               ,
               lib.
            
             3.
             cap.
             10
             
               inter
               opuscula
               Thomae
               ,
               num
            
             .
             20.
             
          
           
             h
             Negatur
             remissio
             illis
             ,
             quibus
             noluerint
             Sacerdotes
             remittere
             .
             
               Bellar.
               de
               Poenit.
               lib.
            
             3.
             cap.
             2.
             
          
           
             i
             Activé
             ,
             &
             proximé
             ,
             atque
             instrumentali●er
             efficit
             gratiam
             jus●ificationis
             .
             
               Id.
               de
               Sacrament
               .
               in
               genere
               ,
               lib.
            
             2.
             cap.
             1.
             
          
           
             k
             Vt
             flatus
             extinguit
             ignem
             ,
             &
             dissi●at
             n●bulas
             ;
             sic
             etiam
             Absolutio
             Sacerdotis
             peccata
             dispergit
             ,
             &
             evanescere
             facit
             .
             
               Id.
               de
               Poenitent
               .
               lib.
            
             3.
             cap.
             2.
             
          
           
             l
             
               Id.
               ibid.
               sect
               .
               penult
            
             .
          
           
             m
             
               Optat.
               lib.
            
             5.
             
          
           
             n
             Revel
             .
             3.7
             .
          
           
             o
             Ioh.
             17.2
             .
          
           
             p
             Matth.
             18.18
             .
          
           
             q
             Revel
             .
             1.18
             .
          
           
             r
             Ioh.
             5.21
             .
          
           
             s
             2.
             
             Cor.
             5.20
             .
          
           
             t
             Saepè
             in
             solvendis
             ac
             ligandis
             subditis
             suae
             voluntatis
             motus
             ,
             non
             autem
             caussarum
             merita
             sequitur
             .
             Vnde
             fit
             ut
             ipsâ
             hâc
             ligandi
             &
             solvendi
             potestate
             se
             privet
             ;
             qui
             hanc
             pro
             suis
             voluntatibus
             ,
             &
             non
             pro
             subjectorum
             moribus
             exercet
             .
             
               Gregor
               .
               in
               Evangel
               .
               homil
               .
            
             26.
             
             
               Concil
               .
               Aquisgran
               sub
               Ludovico
               Pio
               ,
               cap.
            
             37.
             
          
           
             u
             Qui
             indignos
             ligat
             vel
             solvit
             ,
             propriâ
             potestate
             se
             privat
             ,
             id
             est
             ,
             dignum
             privatione
             se
             facit
             .
             
               Petr.
               Lombard
               .
               lib.
            
             4.
             
             
               Sentent
               .
               dist
            
             .
             18.
             
             C.
             
          
           
             x
             Privat
             ,
             id
             est
             ,
             meretur
             privari
             .
             
               ●o
               .
               Semeca
               .
               Gloss.
               Grat.
               caus
               .
            
             11.
             quaest
             3.
             cap.
             60.
             
             Ipse
             ligandi
             .
          
           
             y
             Ephes.
             1.13
             .
             Iam.
             1.18
             .
          
           
             z
             2.
             
             Cor.
             13.8
             .
          
           
             *
             Rom.
             2.2
             .
          
           
             a
             Scio
             frater
             ,
             hanc
             ipsam
             poenitentiae
             veniam
             non
             passim
             omnibus
             dari
             ,
             
               &c.
               Pacian
               .
               epist.
            
             1.
             
          
           
             b
             Magno
             pondere
             magnoque
             libramine
             ,
             post
             multos
             gemitus
             effusionemque
             lachrymarū
             ,
             post
             totius
             Ecclesiae
             preces
             ,
             ita
             veniā
             verae
             poenitentiae
             non
             negari
             ,
             ut
             judicaturo
             Christo
             nemo
             praejudicet
             .
             Ibid.
             
          
           
             c
             Reddet
             quidem
             ille
             rationem
             ,
             si
             quid
             perperàm
             fecerit
             ,
             vel
             si
             corrupté
             &
             impiê
             judicârit
             .
             Nec
             praejudicator
             Deo
             ,
             quo
             minùs
             mali
             aedificatoris
             opera
             rescindat
             :
             intereà
             ,
             si
             pia
             illa
             administratio
             est
             ,
             adjutor
             Dei
             operum
             perseverat
             ,
             
               Id.
               ibid.
            
             
          
           
             d
             Neque
             enim
             praejudicamus
             Domino
             judicaturo
             ,
             quo
             minùs
             si
             poenitentiam
             plenā
             &
             justam
             peccatoris
             invenerit
             ,
             tunc
             ratum
             faciat
             quod
             á
             nobis
             fuerit
             hîc
             starutum
             .
             si
             veró
             nos
             aliquis
             poenitentiae
             simulatione
             deluserit
             ;
             Deus
             qui
             non
             deridetur
             ,
             &
             qui
             cor
             hominis
             intuetur
             ,
             de
             his
             quae
             nos
             minùs
             perspeximus
             judicet
             ,
             &
             servorum
             sententiam
             Dominus
             emendet
             .
             
               Cypr.
               epist.
            
             52.
             sect
             .
             11.
             (
             
               edit
               Goulart
            
             .
             )
          
           
             e
             Cum
             beatus
             Daniel
             ,
             praescius
             futurorum
             ,
             de
             sententiâ
             Dei
             dubitet
             :
             rem
             temerariā
             faciunt
             ,
             qui
             audacter
             peccatoribus
             indulgentiam
             pollicentur
             .
             
               Hieronym
               .
               in
               Daniel
               .
               cap.
            
             4.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil
               regul
               .
               brevior
               .
               qu.
            
             25.
             
          
           
             g
             Coepisti
             habere
             fratrem
             tuum
             tanquam
             publicanum
             :
             ligas
             illum
             in
             terrâ
             .
             Sed
             ut
             justé
             alliges
             ,
             vide
             .
             Nam
             injusta
             vincula
             dirumpit
             justitia
             .
             
               August
               .
               de
               ve●bis
               Domini
               ,
               serm
               .
            
             16.
             cap.
             4.
             
          
           
             h
             Quantum
             in
             me
             est
             ,
             ego
             te
             absolvo
             .
             
               Maldonat
               .
               tom
            
             .
             2.
             
               de
               poenitent
               .
               part
            
             .
             3.
             thes
             .
             5.
             
          
           
             i
             Nisi
             suscipiens
             obicem
             ponat
             .
             
               Fr.
               Suarez
               .
               in
               Thom.
               tom
               .
            
             4.
             disp
             .
             19
             sect
             .
             2.
             num
             .
             20.
             
          
           
             k
             Hanc
             formā
             magis
             significare
             virtutem
             suam
             ,
             quàm
             eventum
             .
             Hugo
             .
          
           
             l
             Ita
             &
             hîc
             aperté
             ostenditur
             ,
             quòd
             non
             semper
             sequitur
             Deus
             Ecclesiae
             judicium
             :
             quae
             per
             surreptionem
             &
             ignorantiam
             interdum
             iudicat
             ;
             Deus
             autem
             semper
             iudicat
             secundùm
             veritatē
             .
             
               Petr.
               Lombard
               .
               Sentent
               .
               lib.
            
             4.
             distinct
             .
             18.
             f.
             
          
           
             m
             Aliquando
             enim
             ostendunt
             solutos
             vel
             ligatos
             ,
             qui
             ita
             non
             sunt
             apud
             Deum
             :
             &
             poenâ
             satisfactionis
             vel
             excommunicationis
             interdum
             indignos
             ligant
             vel
             solvunt
             ;
             &
             indignos
             sacramentis
             admittunt
             ,
             &
             dignos
             admitti
             arcent
             .
             Sed
             intelligendum
             est
             hoc
             in
             illis
             ,
             quorum
             merita
             solvi
             vel
             ligari
             postulant
             .
             Tunc
             enim
             sententia
             Sacerdotis
             iudicio
             Dei
             &
             totius
             coelestis
             curiae
             approbatur
             &
             confirmatur
             ,
             cùm
             ita
             ex
             discretione
             procedit
             ,
             ut
             reorum
             merita
             non
             contradicant
             .
             Quoscunque
             ergo
             solvunt
             vel
             ligant
             ,
             adhibentes
             clavem
             discretionis
             reorum
             meritis
             ,
             solvuntur
             vel
             ligantur
             in
             coelis
             ,
             id
             est
             ,
             apud
             Deum
             :
             quia
             divino
             iudicio
             Sacerdotis
             sententia
             sic
             progressa
             approbatur
             &
             confirmatur
             .
             
               Id.
               ibid.
               h.
               Vid
               Gabriel
               Biel
               ,
               in
               eand
               .
               distinct
               .
            
             18.
             quaest
             .
             1.
             
               lit
               .
               b.
            
             
          
           
             n
             Quod
             in
             terrâ
             Sacerdos
             clave
             non
             errante
             ,
             &
             recto
             iudicio
             procedens
             retinet
             ,
             nec
             dimittit
             ;
             Deus
             etiam
             in
             coelo
             retinet
             ,
             nec
             dimittit
             .
             
               Tolet.
               comment
               .
               in
               Iohan.
            
             20.
             
          
           
             o
             Hebr
             10.5
             ,
             6.
             
          
           
             p
             1.
             
             Cor.
             4.2
             .
          
           
             q
             Luk.
             16.6
             ,
             7
             ,
             8.
             
          
           
             r
             Nec
             angelus
             potest
             ,
             nec
             archangelus
             :
             Dominus
             ipse
             ,
             (
             qui
             solus
             potest
             dicere
             ;
             Ego
             vobiscum
             sum
             )
             si
             peccaverimus
             ,
             nisi
             poenitentiam
             deferentibus
             non
             relaxat
             .
             
               Ambr.
               epist.
            
             28.
             
               ad
               Theodosium
               Imp.
            
             
          
           
             s
             Ante
             omnia
             autem
             vobis
             scire
             necesse
             est
             ;
             quia
             licèt
             impositionem
             manuum
             nostrarum
             accipere
             cupiatis
             ,
             tamen
             absolutionem
             peccatorum
             vestrorum
             consequi
             non
             potestis
             ,
             antequàm
             per
             compunctionis
             gratiam
             divina
             pietas
             vos
             absolvere
             dignabitur
             .
             
               Eligius
               Nouiomens
               .
               homil
            
             .
             11.
             tom
             .
             7.
             
             
               Biblioth
               .
               Patr.
               pag.
            
             248.
             
               edit
               .
               Colon.
            
             
          
           
             t
             Nam
             qui
             dicit
             ;
             Ego
             te
             baptizo
             ,
             vel
             absolvo
             ,
             non
             affirmat
             se
             absoluté
             baptizare
             vel
             absolvere
             ,
             eùm
             non
             ignoret
             ,
             multis
             modis
             fieri
             posse
             ,
             ut
             neque
             baptizet
             neque
             absolvat
             ,
             licèt
             ea
             verba
             pronunciet
             :
             nimi●um
             si
             is
             ,
             qui
             Sacramentum
             suscipere
             videtur
             ,
             fortè
             non
             habeat
             suscipiendi
             intentionem
             ,
             vel
             non
             sit
             ritè
             dispositus
             ,
             aut
             obicem
             ponat
             .
             Igitur
             Minister
             illis
             verbis
             nihil
             aliud
             significat
             ,
             nisi
             se
             ,
             quod
             in
             se
             est
             ,
             Sacramentum
             reconciliationis
             vel
             absolutionis
             impendere
             ,
             quod
             vim
             habet
             in
             homine
             disposito
             peccata
             omnia
             dimittendi
             .
             
               Bellarmin
               .
               de
               Poenitent
               .
               lib.
            
             2.
             cap.
             14.
             
               sect
               .
               penult
            
             .
          
           
             u
             
               Concil
               .
               Tridentin
               .
               sess
            
             .
             14.
             cap.
             4.
             
          
           
             x
             A●t●i●io
             virtute
             clavium
             sit
             contritio
             .
             
               Romani
               Corrector●s
               Gloss.
               Gratiani
               ,
               De
               poeni●ēt
               .
               d●stinct
               .
            
             1.
             
               in
               principi●
               :
               &
               alij
               passi●n
               .
            
          
           
             y
             Matth.
             27.3.4.5
             .
          
           
             z
             2.
             
             Cor.
             7.10
             .
          
           
             a
             Matth.
             15.14
             .
          
           
             b
             Mali
             &
             facinorosi
             ,
             carnales
             ,
             animales
             ,
             diabolici
             ,
             á
             seductoribus
             suis
             sibi
             da●i
             arbitrantur
             ,
             quae
             non
             nisi
             munera
             Dei
             sunt
             ,
             sive
             sacramenta
             sive
             spiritales
             aliquas
             operationes
             ,
             circa
             praesentem
             salutem
             .
             
               August
               .
               de
               Baptism
               .
               contra
               Donatist
               lib.
            
             3.
             
               cap.
               ult
            
             .
          
           
             c
             Nemo
             se
             fallat
             ,
             nemo
             se
             decipiat
             :
             solus
             Dominus
             misereri
             potest
             .
             Veniam
             peccatis
             ,
             quae
             in
             ipsum
             commissa
             sunt
             ,
             solus
             potest
             ille
             largiri
             ,
             qui
             peccata
             nostra
             portavit
             ,
             qui
             pro
             nobis
             doluit
             ,
             quem
             Deus
             tradidit
             pro
             peccatis
             nostris
             .
             Homo
             Deo
             esse
             non
             potest
             major
             ;
             nec
             remittere
             aut
             donare
             indulgentiâ
             suâ
             servus
             potest
             ,
             quod
             in
             Dominum
             delicto
             graviore
             commissum
             est
             :
             ne
             adhuc
             lapso
             &
             hoc
             accedat
             ad
             crimen
             ,
             si
             nesciat
             esse
             praedictum
             ;
             Maledictus
             homo
             qui
             spem
             habet
             in
             homine
             .
             
               Cyprian
               .
               de
               Lapsis
               (
               sect
               .
            
             7.
             
               edit
               .
               Pamel
            
             .
             14.
             
             Goulart
             .
             )
          
           
             d
             Ministri
             enim
             sunt
             ,
             pro
             ●udicibus
             haberi
             nolunt
             ,
             spem
             in
             se
             poni
             exhorrescunt
             .
             
               August
               .
               in
               Evangel
               .
               Iohan.
               tract
               .
            
             5.
             
          
           
             e
             No
             secundùm
             arbitrium
             hominum
             ,
             sed
             secundùm
             arbitrium
             Dei.
             
               August
               .
               de
               Baptism
               .
               contra
               Donatist
               .
               lib.
            
             3.
             cap.
             18.
             
          
           
             f
             Christus
             instituit
             Sacerdotes
             iudices
             super
             terram
             cum
             eâ
             potestate
             ,
             ut
             sine
             ipsorum
             sententiâ
             nemo
             post
             Baptismū
             lapsus
             reconciliari
             possit
             .
             
               Bellarm
               .
               de
               Poenit.
               lib.
            
             3.
             cap.
             2.
             
          
           
             g
             Igitur
             in
             horum
             a●bitrio
             munus
             solvendi
             &
             ligandi
             ,
             remittendi
             &
             retinendi
             peccata
             hominum
             ,
             á
             Christo
             Domino
             ,
             per
             Spiritum
             sanctum
             fuisse
             positum
             ,
             liquido
             constat
             .
             
               Baron
               .
               An●al
               .
               tom
            
             .
             1.
             ann
             .
             34.
             s●ct
             .
             197.
             
          
           
             h
             Qui
             claves
             regni
             coelorum
             habentes
             ,
             quodammodo
             ante
             iudicii
             diem
             iudicant
             .
             
               Hieronym
               .
               epist.
            
             1.
             
               ad
               Heliodorum
            
             .
          
           
             i
             Principatum
             superni
             iudicii
             sortiuntur
             ,
             ut
             vice
             Dei
             quibusdam
             peccata
             retineant
             ,
             quibusdam
             relaxent
             .
             
               Gregor
               .
               h●mil
            
             .
             26.
             
               in
               Evangel
            
             .
          
           
             k
             Istum
             locū
             Episcopi
             &
             Presbyteri
             non
             intelligentes
             ,
             aliquid
             sibi
             de
             Pharisaeorum
             assumunt
             supercilio
             :
             ut
             vel
             damnent
             innocentes
             vel
             solvere
             se
             noxios
             arbitrentur
             :
             cùm
             apud
             Deū
             non
             sententia
             Sacerdotum
             ,
             sed
             reorum
             vita
             quaer●tur
             Legimus
             in
             Levitico
             de
             leprosis
             ,
             ubi
             iubentur
             ,
             ut
             ostendant
             se
             Sacerdotibus
             ,
             &
             si
             lepram
             habuerint
             ,
             tunc
             á
             Sacerdote
             immundi
             fiant
             :
             non
             quò
             Sacerdotes
             leprosos
             f●ciant
             &
             immundos
             :
             sed
             quò
             habeant
             notitiam
             leprosi
             &
             non
             leprosi
             ,
             &
             possint
             discernere
             ,
             qui
             mundus
             quive
             immundus
             sit
             .
             Quomodo
             ergo
             ibi
             leprosum
             Sacerdos
             mundum
             vel
             immundum
             facit
             :
             sic
             &
             hî
             alligat
             vel
             solvit
             Episcopus
             &
             Presbyter
             ,
             non
             eos
             qui
             insontes
             sunt
             vel
             noxii
             ,
             sed
             pro
             officio
             suo
             ,
             cùm
             peccatorum
             audierit
             varietates
             ,
             scit
             qui
             ligandus
             scit
             quive
             solvendus
             ,
             
               Hieronym
               .
               commentar
               .
               in
               Matth.
               cap.
            
             16.
             
          
           
             l
             Caussae
             ergo
             pensandae
             sunt
             ,
             &
             tunc
             ligandi
             atque
             solvendi
             potestas
             exercenda
             .
             Videndū
             est
             quae
             culpa
             ,
             aut
             quae
             sit
             poenitentia
             secuta
             post
             culpam
             :
             ut
             quos
             omnipotens
             Deus
             per
             compunctionis
             gratiam
             visitat
             ,
             illos
             Pastoris
             sententia
             absolvat
             .
             Tunc
             enim
             vera
             est
             absolutio
             praesidentis
             :
             cùm
             aeterni
             arbitrium
             sequitur
             Iudicis
             .
             
               Gregor
               .
               in
               Evangel
               .
               homil
               .
            
             26.
             
             
               Concil
               .
               Aquisgran
               .
               cap.
            
             37.
             
          
           
             m
             Ecce
             illum
             discipuli
             iam
             viventem
             solvunt
             :
             quem
             magister
             resuscitaverat
             mortuum
             .
             Si
             enim
             discipuli
             Lazarum
             mortuum
             solverent
             :
             foetorem
             magis
             ostenderent
             quàm
             virtutem
             .
             Ex
             quâ
             consideratione
             intuendum
             est
             :
             quòd
             illos
             nos
             debemus
             per
             pastoralem
             auctoritatem
             solvere
             ,
             quos
             auctorem
             nostrum
             cognoscimus
             per
             suscitantem
             gratiam
             vivificare
             .
             
               ●idem
               ibidem
               .
               &
               El●gius
               Noviomens
               homil
               .
            
             11.
             tom
             .
             7
             :
             
               Bibliothec.
               Pa●r
               .
               pag.
            
             248.
             
               ●dit
               .
               Colon.
            
             
          
           
             n
             
               P.
               Lombard
               .
               lib.
            
             4.
             
             
               Sent.
               dist
            
             .
             18.
             
               lit
               .
               f.
               Alexand.
               de
               Hales
               ,
               Summ.
               part
               .
            
             4.
             quaest
             .
             2●
             .
             membr
             .
             1.
             &c.
             
          
           
             o
             Sed
             ante
             prodiit
             redivivus
             Lazarus
             ex
             s●pulchro
             ,
             &
             deinde
             ut
             solveretur
             á
             discipulis
             &
             sineretur
             abire
             á
             Domino
             jussum
             est
             :
             quia
             peccatorem
             etiam
             consuetudine
             committendi
             reatus
             gravatū
             ,
             priùs
             Dominus
             intrinsecus
             per
             seipsum
             vivificat
             ,
             postea
             veró
             eundem
             per
             Sacerdotum
             ministeriū
             absolvit
             .
             Nullus
             quippe
             peccator
             absolvendus
             est
             ,
             antequam
             per
             dignam
             poenitentiam
             correctus
             ,
             &
             intrinsecùs
             appareat
             vivificatus
             .
             Vivificare
             autem
             interiùs
             peccatorē
             solius
             Dei
             munus
             est
             ,
             qui
             per
             Proph●tam
             dicit
             :
             Ego
             sum
             qui
             deleo
             iniquitates
             vestras
             .
             
               Clichtov
               .
               in
               Evangel
               .
               Ioann
               .
               lib.
            
             7.
             cap.
             23.
             
               inter
               opera
               Cyrilli
            
             .
          
           
             p
             M●tth
             .
             6.14
             ,
             15.
             &c.
             18.35
             .
          
           
             q
             In
             aliorum
             personis
             aut
             absolvimur
             aut
             ligamur
             .
             
               Sedul
               .
               lib.
            
             2.
             
             
               Paschalis
               Operis
               ,
               cap.
            
             11.
             
          
           
             r
             Id.
             lib.
             2.
             
             Paschal
             .
             Carm.
             
          
           
             s
             Odetunt
             peccare
             boni
             virtutis
             amore
             .
             
               Horas
               .
               lib.
            
             1.
             epist.
             16.
             
          
           
             t
             Fatemur
             enim
             perfectum
             odium
             peccati
             esse
             illud
             ,
             quod
             ex
             amore
             Dei
             ,
             justitiaeque
             procedit
             ;
             &
             ideò
             dolorem
             ,
             sive
             odium
             ex
             timore
             poenae
             conceptū
             ,
             non
             Contritionem
             ,
             sed
             Attritionē
             nominamus
             .
             
               B●llarm
               .
               lib.
            
             2.
             
               de
               Poenitent
               .
               cap.
            
             18.
             
          
           
             u
             
               Id.
               ibid.
            
             
          
           
             x
             Argumentū
             recté
             probat
             eos
             ,
             qui
             timorem
             servilem
             habeat
             ,
             inordinatos
             ac
             malos
             esse
             &c.
             
               Id.
               ibid.
            
             
          
           
             y
             Prov.
             17.15
             .
          
           
             z
             Prov.
             24.24
             .
          
           
             a
             1.
             
             Ioh.
             4.18
             .
          
           
             b
             Rom.
             8.15
             .
          
           
             c
             Heb.
             12.18
             ,
             21.
             
          
           
             d
             Gal.
             4.24
             ,
             25
             ,
             31.
             
          
           
             e
             1.
             
             Cor.
             13.2
             ,
             3.
             
             
               Vid.
               authorem
               libri
               de
               verâ
               &
               fal
               â
               poenitentiâ
               cap.
            
             17
             
               inter
               opera
               Augustini
               ,
               tom
            
             .
             4.
             
          
           
             f
             Hebr.
             6.1
             .
          
           
             g
             Poenitentiā
             certam
             non
             facit
             ,
             nisi
             odium
             peccati
             ,
             &
             amor
             Dei.
             
               August
               serm
            
             .
             7.
             
               de
               Tempore
            
             .
          
           
             h
             Matth.
             18.3
             .
          
           
             i
             Luk.
             13.3
             ,
             5.
             
          
           
             k
             Ezech.
             18.30
             ,
             31.
             
          
           
             l
             Timor
             namque
             iste
             quo
             nō
             amatur
             justitia
             ,
             sed
             timetur
             poena
             ,
             servilis
             est
             ,
             quia
             carnalis
             est
             ,
             &
             ideò
             non
             c●ucifigit
             carnem
             .
             Vivit
             enim
             peccandi
             voluntas
             ,
             quae
             tunc
             apparet
             in
             opere
             ,
             quando
             speratur
             impunitas
             .
             Cùm
             veró
             paena
             c●editur
             secutura
             ,
             latenter
             vivit
             ,
             vivit
             tamen
             .
             Mallet
             enim
             licere
             &
             dolet
             non
             licere
             quod
             lex
             vetat
             :
             quia
             non
             spiritaliter
             delectatur
             ejus
             bono
             ,
             sed
             carnaliter
             malum
             meruit
             quod
             minatur
             .
             
               August
               .
               in
               Psalm
            
             .
             118.
             conc
             .
             25.
             
          
           
             m
             
               Decret
               .
               de
               Poenit.
               distinct
            
             .
             1.
             ca.
             88.
             
             Quem
             poenitet
             .
             
               &
               dist
            
             .
             6.
             ca.
             1.
             
             Qui
             vult
             
          
           
             n
             Qui
             confiteri
             vult
             peccata
             ,
             ut
             inveniat
             gratiam
             ,
             quaerat
             sacerdotem
             scientem
             ligare
             &
             solvere
             :
             ne
             ,
             cùm
             negligens
             circa
             se
             extiterit
             ,
             negligatur
             ab
             illo
             ,
             qui
             eum
             misericorditer
             monet
             ,
             &
             petit
             ,
             ne
             ambo
             in
             foveam
             cadāt
             ,
             quam
             stultus
             evitare
             noluit
             .
             
               Lib.
               de
               ver
               .
               &
               fals
               .
               poenitent
               .
               cap
            
             10.
             
               inter
               opera
               .
               Augustini
               ,
               tom
               .
            
             4.
             
          
           
             o
             Poenitenti
             ,
             operanti
             ,
             roganti
             potest
             clementer
             ignoscere
             ;
             potest
             in
             acceptum
             referre
             ,
             quidquid
             pro
             tasibus
             &
             petierint
             martyres
             ,
             &
             fecerint
             sacerdotes
             .
             
               Cyprian
               .
               de
               Lapsis
               .
               (
               sect
               .
            
             13.
             
               edit
               .
               Pamel
            
             .
             29
             Goulart
             .
             )
          
           
             p
             2
             Pet.
             2.19
             .
          
           
             q
             Quanti
             panem
             non
             hab●n●es
             &
             vestimen●a
             ,
             cùm
             ipsi
             esuriant
             &
             nudi
             sint
             ,
             nec
             habeant
             spirituales
             cibos
             neque
             Christi
             tunicā
             integram
             reservârint
             ;
             aliis
             &
             alimonia
             &
             vestimenta
             promittunt
             ,
             &
             pleni
             vulneribus
             medicos
             esse
             se
             jactant
             :
             nec
             servant
             illud
             Mosaicu
             ,
             Provide
             alium
             quē
             mittas
             ;
             aliud
             que
             mandatū
             ,
             Ne
             quaeras
             judex
             fieri
             ,
             ne
             fortè
             non
             possis
             aufe●re
             iniquitates
             .
             Solus
             Ie●us
             omnes
             〈…〉
             scriptum
             est
             ▪
             Qui
             sanat
             contritos
             corde
             ,
             &
             alligat
             contritiones
             eorum
             .
             
               H●●
               .
               onym.
               lib.
            
             2.
             
               co●●ent
               .
               in
               Esaei
               .
               cap.
            
             3.
             
          
           
             r
             Noverat
             ergo
             illum
             poste
             dimittere
             peccata
             :
             illi
             autem
             noverant
             hominem
             non
             posse
             peccata
             dimittere
             .
             Et
             credendum
             est
             ,
             quòd
             omnes
             ,
             id
             est
             ,
             &
             illi
             discumbentes
             ,
             &
             illa
             mulier
             accedens
             ad
             pedes
             Domini
             ,
             omnes
             hi
             nōverant
             hominē
             non
             posse
             peccata
             dimittere
             .
             Cùm
             ergo
             omnes
             hoc
             nossent
             :
             illa
             quae
             credidit
             eum
             posse
             peccata
             dimittere
             ,
             plus
             quàm
             hominē
             esse
             intellexit
             .
             
               August
               .
               hom
            
             .
             23.
             ex
             .
             50.
             cap.
             7.
             
          
           
             s
             Tamen
             illud
             bene
             nost●s
             ,
             bene
             tenetis
             Tenete
             ,
             quia
             homo
             non
             potest
             peccata
             dimittere
             .
             Illa
             quae
             sibi
             á
             Christo
             peccata
             dimitti
             credidit
             ,
             Christū
             non
             hominē
             tantùm
             ,
             sed
             &
             Deū
             credidit
             
               Id.
               ibid.
            
             
          
           
             t
             Sed
             in
             eo
             melior
             Pharisaeus
             ;
             quia
             cùm
             putaret
             hominē
             Christū
             ,
             non
             credebat
             ab
             homine
             posse
             dimitti
             peccata
             .
             Melior
             ergo
             Iudaeis
             quàm
             haereticis
             apparuit
             intellectus
             .
             Iudaei
             dixerunt
             ,
             Quis
             est
             hic
             qui
             etiam
             peccata
             dimittit
             ?
             Audet
             sibi
             homo
             usurpare
             ?
             Quid
             contrà
             Haereticus
             ?
             Ego
             mundo
             ,
             ego
             sanctifico
             .
             Respondeat
             illi
             ,
             non
             ego
             ,
             sed
             Christus
             .
             O
             homo
             ,
             quando
             ego
             á
             Iudaeis
             putatus
             sum
             homo
             ,
             dimissionem
             peccatorum
             fidei
             dedi
             .
             Non
             ego
             ,
             respondet
             tibi
             Christus
             .
             O
             Haeretice
             ,
             tu
             cùm
             sis
             homo
             ,
             dicis
             ;
             Veni
             mulier
             ,
             ego
             te
             salvam
             facio
             .
             Ego
             cùm
             putarer
             homo
             ,
             dixi
             ,
             Vade
             mulier
             ,
             fides
             tua
             te
             salvam
             fecit
             .
             
               Id.
               ibid.
               cap.
            
             8.
             
          
           
             u
             Intelligite
             ves
             vel
             seró
             operarios
             esse
             ,
             non
             dominos
             .
             Et
             si
             Ecclesia
             vinea
             est
             ,
             sunt
             homines
             &
             ordinati
             cultores
             .
             Quid
             in
             dominium
             patrisfamilias
             irruistis
             ?
             Quid
             vobis
             ,
             quod
             Dei
             est
             ,
             vindicatis
             ?
             
               Optat.
               lib.
            
             5.
             
               contra
               Donatist
            
             .
          
           
             x
             Concedite
             Deo
             ,
             praestare
             quae
             sua
             sunt
             .
             Non
             enim
             potest
             munus
             abhomine
             dari
             ,
             quod
             divinum
             est
             .
             Si
             sic
             putatis
             ,
             Prophetarū
             voces
             ,
             &
             Dei
             promissa
             inanire
             contenditis
             ,
             quibus
             p●obatur
             ,
             quia
             Deus
             lavat
             ,
             non
             homo
             
               Id.
               ibid.
            
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theodoret.
               haeretic
               .
               fabul
               .
               lib.
            
             4.
             
          
           
             z
             Vix
             enim
             aut
             rarissime
             aliquis
             talium
             confitetur
             nisi
             per
             verba
             generalia
             :
             vix
             unquam
             aliquod
             grave
             specificant
             .
             Quod
             dicunt
             unâ
             die
             ,
             dicunt
             &
             alterâ
             :
             ac
             si
             in
             omni
             die
             aequaliter
             offendant
             .
             
               Alvar.
               de
               Planct
               .
               eccles
               .
               lib.
            
             2.
             artic
             .
             78.
             
             A.
             
          
           
             a
             Omnia
             peccata
             etiam
             sine
             poenitentiâ
             ipsis
             confitentibus
             relaxârunt
             ;
             super
             quibuslibet
             irregularitatibus
             dispensârunt
             inte●ventu
             pecuniae
             :
             dicentes
             se
             omnem
             potestatem
             habere
             super
             hoc
             ,
             quam
             Christus
             Petro
             ligandi
             &
             solvendi
             contulisset
             in
             terris
             .
             
               Niem
               de
               schismaete
               ,
               lib.
            
             1.
             cap.
             68.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theodor.
               haer
               .
               lib.
            
             4.
             
          
           
             c
             
               August
               .
               En●birid
               ad
               Laur.
               cap.
            
             65.
             
          
           
             d
             2.
             
             Cor.
             2.7
             .
          
           
             e
             
               Vid.
               Nomocanonem
               Nesteutae
               in
               Theod.
               Balsamonis
               coll●ct
               .
               Canon
               .
               edit
               .
               Paris
               .
               an
               .
            
             1620.
             pag.
             1101.
             
               lin
               .
               ult
               .
               &
               Niconis
               epist.
               ad
               .
               Enclistium
               ,
               ibid.
               pag.
            
             1096
             1097.
             
             
               &
               Anast●s
               .
               Sinait
               .
               quaest
               .
            
             6.
             pag.
             64.
             
               edit
               .
               Graecola●
               .
               Gretseri
            
             .
          
           
             f
             Si
             quis
             positus
             in
             ultimâ
             necessitate
             aegritudinis
             suae
             ,
             voluerit
             accipere
             poenitentiam
             &
             accipit
             ,
             &
             mox
             reconciliatur
             ,
             &
             hinc
             vadit
             :
             fateor
             vobis
             ,
             non
             illi
             negamus
             quod
             petit
             ,
             sed
             non
             praesumimus
             quia
             bene
             hinc
             exit
             .
             Non
             praesumo
             ,
             non
             vos
             fallo
             ,
             non
             praesumo
             .
             
               August
               .
               homil
            
             .
             41.
             ex
             50.
             
             
               Ambros.
               exhort
               .
               ad
               poenitent
            
             .
          
           
             g
             Agens
             poenitentiam
             ad
             ultimum
             &
             reconciliatus
             ,
             si
             securus
             hinc
             exit
             ,
             ego
             non
             sum
             securus
             .
             &c.
             Poenitentiam
             dare
             possum
             ,
             securitatē
             dare
             non
             possum
             .
             Ibid.
             
          
           
             h
             Nunquid
             dico
             ,
             damnabitur
             ?
             Non
             dico
             Sed
             dico
             etiam
             ,
             liberabitur
             ?
             Non.
             Et
             quid
             dicis
             mihi
             ?
             Nescio
             :
             non
             praesumo
             ,
             non
             promitto
             nescio
             .
             Vis
             te
             de
             dubio
             liberare
             ;
             vis
             quod
             incertum
             est
             evadere
             ?
             Age
             poenitentiam
             dum
             sanus
             es
             .
             Ibid.
             
          
           
             i
             Poenitentia
             quae
             ab
             infirmo
             petitur
             ,
             infirma
             est
             .
             Poenitentia
             quae
             á
             moriente
             tantùm
             petitur
             ,
             timeo
             ne
             ipsa
             moriatur
             .
             
               Augustin
               .
               serm
            
             .
             57.
             
               de
               Tempore
            
             .
          
           
             k
             Nonnulli
             ideo
             poscunt
             poenitentiam
             ,
             ut
             statim
             sibi
             reddi
             communionem
             velint
             :
             hi
             non
             tam
             se
             solvere
             cupiunt
             ,
             quàm
             Sacerdotem
             ligare
             .
             Suam
             enim
             conscientiam
             non
             exuunt
             ,
             Sacerdotis
             induunt
             .
             
               Ambros.
               de
               Poenit.
               lib.
            
             2.
             cap.
             9.
             
          
           
             l
             Ierem.
             1●
             .
             19
             .
          
           
             m
             Potes●as
             peccata
             relaxandi
             solius
             Dei
             est
             .
             Ministerium
             veró
             ,
             quod
             improprié
             etiam
             potestas
             vocatur
             ,
             vicariis
             suis
             concessit
             ;
             qui
             modo
             suo
             ligant
             vel
             absolvunt
             ,
             id
             est
             ,
             ligatos
             vel
             absolutos
             esse
             ostendunt
             .
             Priùs
             enim
             Deus
             interiùs
             peccatorē
             per
             cōpūctionem
             absolvit
             ;
             Sacerdos
             veró
             exteriùs
             ,
             sententiam
             proferendo
             ,
             eum
             esse
             absolutum
             ostendit
             .
             Quod
             bene
             significatur
             per
             Lazarū
             ,
             qui
             priùs
             in
             tumulo
             á
             Domino
             suscitatur
             ,
             &
             pòst
             ,
             ministerio
             discipulorum
             ,
             á
             vitiis
             (
             f●r●
             .
             vittis
             )
             quibus
             ligatus
             fuerat
             absolvitur
             .
             
               Rad.
               A.
               den●
               ,
               homil
               .
               Dominic
               .
            
             1.
             
               post
               Pascha
            
             .
          
           
             n
             Per
             internum
             gemitum
             satisfit
             interno
             judici
             ,
             &
             id●irco
             indilata
             datur
             ab
             eo
             peccati
             remissio
             ,
             cui
             manifesta
             est
             interna
             conversio
             .
             Ecclesia
             veró
             ,
             quia
             occulta
             cordis
             ignorat
             non
             solvit
             ligatum
             ,
             licèt
             suscitatum
             ,
             nisi
             de
             monumento
             elatum
             ,
             id
             est
             ,
             publicâ
             satisfactione
             purgatum
             .
             
               Ivo
               Carnotens
               .
               epist.
            
             228.
             
          
           
             o
             In
             hâc
             tantâ
             varietate
             quid
             tenendum
             ?
             Ho●
             sané
             dicere
             ac
             sentire
             possumus
             ;
             quòd
             solus
             Deus
             dimittit
             peccata
             &
             retinet
             ,
             &
             tamen
             Ecclesiae
             contulit
             potestatem
             ligandi
             &
             solvendi
             :
             sed
             aliter
             ipse
             solvit
             vel
             ligat
             ,
             alit●r
             Ecclesia
             .
             Ipse
             enim
             per
             se
             tantùm
             dimittit
             peccatum
             ;
             qui
             &
             animam
             mundat
             ab
             interiori
             maculâ
             ,
             &
             á
             debito
             aeternae
             mortis
             solvit
             .
             Non
             autem
             hoc
             Sacerdotibus
             concessit
             :
             quibus
             tamen
             tribuit
             potestatem
             solvendi
             &
             ligandi
             ,
             id
             est
             ,
             ostendendi
             homines
             ligatos
             vel
             solutos
             .
             Vnde
             Dominus
             leprosum
             sanitati
             priùs
             per
             se
             restituit
             ,
             deinde
             ad
             Sacerdotes
             misit
             ,
             quorum
             judicio
             ostenderetur
             mundatus
             .
             Ita
             etiam
             Lazarum
             jam
             vivificatum
             obtulit
             discipulis
             solvendum
             .
             
               Petr.
               Lombard
               .
               lib.
            
             4.
             
             
               S●ntent
               .
               distinct
            
             .
             18.
             
               e
               f.
            
             
          
           
             p
             Solius
             Dei
             est
             dimittere
             peccata
             .
             
               Hugo
               Card.
               in
               Luc.
            
             5.
             
          
           
             q
             Vinculo
             culpae
             &
             poenae
             debitae
             ,
             non
             potest
             eum
             Sacerdos
             ligare
             vel
             solvere
             ;
             sed
             tantùm
             ligatum
             vel
             absolutum
             ostendere
             .
             Sicut
             Sacerdos
             Leviticus
             non
             faciebat
             vel
             mundabat
             leprosum
             ;
             sed
             tantùm
             infectum
             vel
             mundum
             ostendebat
             .
             
               Id.
               in
               Matth.
            
             16.
             
          
           
             r
             
               Altissiodorens
               .
               Summ.
               lib.
            
             4.
             cap.
             de
             generali
             usu
             clavium
             .
          
           
             s
             
               Alexand.
               Haelens
               .
               Summ.
               part
            
             .
             4.
             quaest
             .
             21.
             membr
             .
             1.
             
          
           
             t
             
               Bonavent
               .
               in
            
             4.
             dist
             .
             18.
             art
             .
             2.
             quaest
             1.
             
             &
             2.
             
          
           
             u
             
               Gu●l
               Ockam
               .
               in
            
             4.
             
             
               Sent.
               quaest
            
             .
             9.
             
               li●
               .
               Q.
            
             
          
           
             x
             
               Argentin
               .
               in
            
             4.
             
             
               Sent.
               dist
            
             .
             18.
             art
             .
             3.
             
          
           
             y
             
               Mi●h
               .
               Angrian
               .
               in
               Psal.
            
             29.
             
             &
             31.
             
          
           
             z
             
               Biel.
               in
            
             4.
             
             
               Sent.
               dist
            
             .
             14.
             quaest
             .
             2.
             
               d.
               n.
               &
               dist
            
             .
             18.
             quaest
             .
             1.
             k.
             
          
           
             a
             
               H●nr
               .
               de
               Oyta
               (
               al.
               lu●a
               )
               in
               propositionib
               apud
               Ill●ricum
               ,
               in
               Catal
               .
               ●est
               .
               veritat
               .
            
          
           
             b
             
               Ma●or
               in
            
             4.
             
             
               Sent
               di●t
            
             .
             18.
             quaest
             .
             1.
             
          
           
             c
             
               Hadrian
               in
               Quodliberic
            
             .
             quaest
             ●
             art
             .
             3
             b.
             
          
           
             d
             
               Maior
               in
            
             4.
             dist
             .
             14.
             qu.
             2.
             concl
             .
             3.
             
          
           
             e
             Et
             illam
             opinionem
             communiter
             sequuntur
             doctores
             antiqui
             .
             
               Biel.
               in
            
             4.
             dist
             .
             14.
             quaest
             .
             2.
             d.
             
          
           
             f
             Veruntamen
             haec
             sententia
             Magistri
             salsa
             est
             ,
             &
             jam
             hoc
             tempore
             erronea
             .
             
               Fr.
               Suar●z
               .
               in
               Thom.
               tom
               .
            
             4.
             disp
             .
             19
             s●ct
             2.
             num
             4.
             
          
           
             g
             Non
             quòd
             homo
             proprié
             remittat
             peccatum
             ;
             sed
             quòd
             ostendat
             ac
             certificet
             á
             Deo
             remissum
             .
             Neque
             enim
             aliud
             est
             Absolutio
             ,
             quam
             ab
             homine
             accipis
             ,
             quam
             si
             dicat
             :
             En
             sili
             ,
             certifico
             te
             t●bi
             remissa
             esse
             peccata
             ,
             annunc●o
             tibi
             te
             habere
             propitiū
             Deum
             ;
             &
             quaecunque
             Christus
             in
             Baptismo
             &
             Evangelio
             nobis
             promisit
             ,
             tibi
             nunc
             per
             me
             annunciat
             &
             promittit
             .
             
               Io.
               Ferus
               ,
               lib.
            
             2
             
               comment
               .
               in
               Matth.
               cap.
            
             9.
             
               edit
               .
               Mogunt
               .
               an
            
             .
             1●●9
             .
          
           
             h
             
               Fer.
               in
               Matth.
               edit
               .
               Antuerp
               .
               an
               .
            
             1559.1570
             .
             &c.
             
          
           
             a
             1.
             
             Ioh.
             1.7
             .
          
           
             b
             1.
             
             Cor·
             15
             .
             1●
             .
             1.
             
             Thess.
             4.16
             .
          
           
             c
             Revel
             .
             14
             13.
             
          
           
             d
             2.
             
             Cor.
             5.6
             ,
             8.
             
          
           
             e
             Ioh.
             5.24
             .
          
           
             f
             C●ristum
             laedimus
             ,
             cùm
             evocatos
             quosque
             ab
             illo
             ,
             quasi
             miserandos
             non
             aequanimiter
             accipimus
             .
             Cupio
             ,
             〈…〉
             jam
             ,
             &
             〈◊〉
             cum
             Christo
             quantò
             melius
             ostendit
             votum
             Christianorū
             .
             Ergo
             votum
             si
             alios
             consequutos
             impatienter
             dolemus
             ,
             ipsi
             consequi
             no●umus
             .
             
               ●er●ull
               .
               lib.
               ●e
               Patient
               .
               cap.
            
             9.
             
          
           
             g
             
               The
               Supplication
               o●
               soules
               ,
               made
               by
               Sir
               Tho
               Moore
               .
            
          
           
             h
             Ejus
             est
             mortem
             timere
             ,
             qui
             ad
             Christum
             n●lit
             ire
             :
             ejus
             est
             ad
             Christū
             nolle
             ire
             ,
             qui
             se
             non
             credat
             cum
             Chr●sto
             incipere
             regnare
             .
             Scriptum
             est
             enim
             ,
             justū
             fide
             vivere
             .
             Si
             justus
             es
             ,
             &
             fide
             vivis
             ,
             si
             vere
             in
             Deum
             credis
             :
             cur
             non
             cum
             Christo
             futurus
             ,
             &
             de
             Domini
             pollic
             tatione
             securus
             ,
             quòd
             ad
             Christum
             voceris
             ,
             amplecteris
             ,
             &
             quòd
             Diabolo
             careas
             ,
             grat●la●is
             ?
             
               Cyprian
               ,
               de
               Mortalit
               .
               sect
               .
            
             2.
             
               edit
               .
               Goulart
            
             .
          
           
             i
             Probans
             scilicèt
             ,
             atque
             cōtestans
             ●unc
             esse
             servis
             Dei
             pacem
             ,
             tunc
             liberam
             tunc
             tranquillam
             quietē
             ;
             quādo
             de
             istis
             mundi
             turbinibus
             ▪
             〈◊〉
             tracti
             ,
             sedi●
             &
             securitatis
             aeternae
             portum
             petimus
             ,
             quando
             expunctâ
             hâc
             morte
             ad
             immortalitatē
             venimus
             .
             Ibid.
             
          
           
             k
             Ad
             refrigerium
             justi
             vocantur
             ,
             ad
             suplicium
             rapiuntur
             injusti
             :
             datur
             velociùs
             tutela
             fidentibus
             ,
             perfidis
             poena
             .
             
               Ibid.
               sect
            
             .
             11.
             
          
           
             l
             Nec
             accipiendas
             esse
             hîc
             atras
             vestes
             ,
             quando
             illi
             ibi
             indumenta
             alba
             jam
             sumpserint
             .
             
               Ibid
               sect
            
             .
             14.
             
          
           
             m
             Non
             est
             exitus
             iste
             ,
             sed
             transitus
             ,
             &
             ,
             temporali
             itinere
             decurso
             ,
             ad
             aeterna
             transgressus
             .
             
               Ibid.
               sect
            
             .
             15.
             
          
           
             n
             Amplectamur
             diem
             ,
             qui
             assignat
             singulos
             domicilio
             suo
             ;
             qui
             nos
             istinc
             ereptos
             ,
             &
             laqueis
             secularibus
             exsolutos
             paradiso
             restituit
             &
             regno
             coelesti
             .
             
               Ibid.
               sect
            
             .
             18.
             
          
           
             o
             Donec
             aevi
             temporalis
             fine
             completo
             ,
             ad
             aeternae
             vel
             mortis
             vel
             immortalitatis
             hospitia
             dividamur
             .
             
               Id.
               ad
               Demetrian
               .
               sect
            
             .
             16.
             
          
           
             p
             Quando
             istinc
             excessum
             fuerit
             ,
             nullus
             jam
             poenitentiae
             locus
             est
             ,
             nul●us
             satisfactionis
             effectus
             :
             hîc
             vita
             aut
             amittitur
             ,
             aut
             tenetur
             
               Id.
               ibid.
               sect
            
             .
             22.
             
          
           
             q
             Tu
             sub
             ipso
             licet
             exitu
             &
             vitae
             temporalis
             occasu
             ,
             pro
             delictis
             roges
             :
             &
             Deum
             ,
             qui
             unus
             &
             verus
             est
             ,
             confessione
             &
             fidè
             agnitionis
             ejus
             implores
             venia
             confitenti
             datur
             ,
             &
             tredenti
             indulgentia
             salutaris
             de
             divinâ
             pictate
             conceditur
             ;
             &
             ad
             immortalitatem
             sub
             ipsâ
             morte
             transitur
             .
             Hanc
             gratiam
             Christus
             impertit
             ,
             hoc
             munus
             miscricordiae
             sua●
             tribuit
             ;
             subigendo
             mortem
             tropha●o
             crucis
             ,
             redimēdo
             credentē
             pretio
             sanguinis
             sui
             ,
             reconciliādo
             hominē
             Deo
             Patri
             ,
             vivificādo
             mortalē
             regeneratione
             coelesti
             .
             Ib.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Greg.
               Neocaesar
               .
               metaphras
               .
               in
               Ecclesiast
               .
            
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anton.
               Meliss
               .
               part
            
             .
             1.
             serm
             .
             58.
             &c.
             
          
           
             t
             Nos
             non
             nativitatis
             diem
             celebramus
             ;
             cùm
             sit
             dolorum
             atque
             tentationum
             introitus
             :
             sed
             mortis
             diem
             celebramus
             ;
             utpote
             omnium
             dolorum
             depositionem
             ,
             atque
             omnium
             tentationum
             effugationem
             .
             
               Author
               ●ib
            
             .
             3.
             
               in
               Iob
               ,
               inter
               opera
               Origenis
               .
               Vide
               S.
               Basil.
               homil
               .
               in
               Psalm
               .
            
             115.
             pag.
             318.
             
               edit
               .
               Graecolat
            
             .
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               &
               paulo
               pòst
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Dionys
               .
               Ecclesiast
               .
               hierarch
               .
               cap.
            
             7.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Iustin.
               resp
               .
               ad
               Orthodox
               .
               quaest
               .
            
             7
             5.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               de
               Virginitate
            
             .
          
           
             a
             Nihil
             illic
             dilationis
             aut
             morae
             est
             .
             Iudicii
             enim
             dies
             ,
             vel
             beatitudinis
             retributio
             est
             aeterna
             vel
             poenae
             :
             tempus
             veró
             mortis
             habet
             unumquenque
             suis
             legibus
             ,
             dum
             ad
             judicium
             unumquenque
             aut
             Abraham
             reservat
             aut
             poena
             .
             
               Hilar.
               in
               Psalm
            
             .
             2.
             
          
           
             b
             Et
             quia
             portus
             quidam
             est
             eorū
             qui
             magno
             vitae
             istius
             jactati
             salo
             ,
             sidae
             quietis
             stationem
             requirunt
             :
             &
             quia
             deteriorem
             statum
             non
             efficit
             ,
             sed
             qualem
             in
             singulis
             invenerit
             ,
             talem
             judicio
             futuro
             reservat
             ,
             &
             quiete
             ipsá
             fovet
             ,
             
               &c.
               
               Ambros.
               de
               bono
               mortis
               ,
               cap.
            
             4.
             
          
           
             c
             Transitur
             autem
             á
             corruptione
             ad
             incorruptionem
             ,
             á
             mortalitate
             ad
             immortalitatem
             ,
             á
             perturbatione
             ad
             tranquillitatē
             .
             Ibid.
             
          
           
             d
             Insipientes
             mortem
             quasi
             summum
             malorum
             reformidant
             :
             sapientes
             quasi
             requiem
             post
             labores
             &
             finem
             malorum
             expetunt
             .
             
               Ibid.
               cap.
            
             8.
             
          
           
             e
             His
             igitur
             freti
             ,
             intrepidé
             pergamus
             ad
             redemptorem
             nostrum
             Iesum
             ,
             intrepidé
             ad
             Patriarcharum
             Concilium
             ,
             intrepidé
             ad
             patrem
             nostrum
             Abraham
             ,
             cùm
             dies
             advenerit
             ,
             proficiscamur
             :
             intrepidé
             pergamus
             ad
             illum
             sanctorum
             caetum
             ,
             justorumque
             conventum
             .
             Ibimus
             enim
             ad
             patres
             nostros
             ,
             ibimus
             ad
             illos
             nostrae
             fidei
             praeceptores
             :
             ut
             etiamsi
             opera
             desint
             ,
             fides
             opituletur
             ,
             defendat
             haereditas
             .
             
               Ibid.
               cap.
            
             12.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Macar
               .
               Aegypt
               .
               homil
            
             .
             22.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               homil
            
             .
             26.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil
               Pr●●m
               .
               in
               Regulas
               fusiùs
               disputat
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Greg.
               Nazianzen
               .
               orat
               .
            
             9
             
               ad
               Iulianum
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Nazianz
               .
               orat
            
             .
             42
             
               in
               Pascha
            
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               orat
            
             .
             15.
             
               in
               plagam
               grandinis
               .
               indeque
               in
               locis
               communib
               .
               Maximi
               ,
               serm
               .
            
             45.
             
             
               &
               Antonij
               ,
               part
            
             .
             2.
             serm
             .
             94.
             
          
           
             l
             Lugeatur
             mortuus
             ;
             sed
             ille
             ,
             quem
             gelienna
             suscipit
             ,
             quem
             tartarus
             devorat
             ,
             in
             cujus
             poenam
             aeternus
             ignis
             aestuat
             .
             Nos
             ,
             quorum
             exitum
             Angelorum
             turba
             comitatur
             ,
             quibus
             obviam
             Christus
             occurrit
             ,
             gravemur
             magis
             ,
             si
             diutiùs
             in
             tabernaculo
             isto
             mortis
             habitemus
             .
             Quia
             quamdiu
             hîc
             moramur
             ,
             peregrinamur
             á
             Domino
             .
             
               Hieronym
               .
               epist.
            
             25.
             
          
           
             m
             Omnes
             veteres
             Graeci
             &
             Latini
             ab
             ipso
             tempore
             Apostolorum
             constanter
             docuerunt
             Purgatorium
             esse
             .
             
               Bellarmin
               .
               de
               Purgator
               .
               lib.
            
             1.
             c.
             15.
             
          
           
             n
             
               Alphons
               .
               de
               Castro
               advers
               .
               haeres
               .
               lib.
            
             8.
             tit
             .
             Indulgentia
             .
             
               Io.
               Roffens
               .
               Assert
               .
               Lutheran
               .
               Confutat
               .
               artic
               .
            
             18.
             
             
               Polydor.
               Vergil
               .
               de
               invent
               .
               ●er
               .
               lib.
            
             8.
             cap.
             1.
             
          
           
             o
             
               Bellarmin
               .
               de
               Purgator
               .
               lib.
            
             1.
             cap.
             11.
             
          
           
             p
             
               Id.
               ibid.
               cap.
            
             7.
             
             &
             10.
             
          
           
             q
             Hoc
             etiam
             Paracletus
             frequentissimé
             commendavit
             ;
             si
             quis
             sermones
             ejus
             ex
             agnitione
             promissorum
             charismatum
             admiserit
             .
             
               Tertullian
               .
               de
               Animâ
               ,
               cap.
               ult
               .
            
          
           
             r
             Non
             defuerunt
             ,
             qui
             adeò
             Purgatorium
             probârint
             ,
             ut
             nullas
             poenas
             nisi
             purgatorias
             post
             hanc
             vitam
             agnoverint
             .
             Ita
             Origenes
             sensit
             .
             
               Bellarmin
               .
               de
               Purgator
               .
               lib.
            
             1.
             cap
             2.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gra●ci
               .
               in
               lib.
               de
               Purgatorio
               igne
               ,
               á
               Bon.
               Vulcanio
               edit
               .
            
          
           
             t
             Vniuscujusque
             opus
             quale
             sit
             ,
             ignis
             probabit
             .
             1.
             
             Cor.
             3.13
             .
          
           
             u
             
               Augustin
               .
               de
               fide
               &
               operib
               .
               cap.
            
             15.
             
          
           
             x
             
               Id
               ibid.
               cap.
            
             16
             
          
           
             y
             Sive
             ergo
             in
             hâc
             vitâ
             tantùm
             homines
             ista
             patiuntur
             ,
             sive
             etiam
             post
             hanc
             vitam
             talia
             quaedam
             iudicia
             subsequuntur
             ;
             non
             abhorret
             ,
             quātum
             arbitror
             ,
             á
             ratione
             veritatis
             iste
             intellectus
             huius
             sententiae
             .
             
               Id.
               ibid.
               c.
            
             16.
             
          
           
             z
             Sive
             ibi
             tantùm
             ,
             sive
             hîc
             &
             ibi
             ,
             sive
             ideò
             hîc
             ut
             non
             ibi
             ,
             secularia
             (
             quāvis
             á
             damnatione
             venialia
             )
             concremantem
             ignem
             transitoriae
             tribulationis
             inveniāt
             ;
             non
             redarguo
             ,
             quia
             forsitan
             verum
             est
             .
             
               Id.
               lib.
            
             21
             
               de
               Civit.
               Dei
               ,
               cap.
            
             26.
             
          
           
             a
             Tale
             aliquid
             etiā
             post
             hanc
             vitam
             fieri
             incredibile
             non
             est
             ,
             &
             utrum
             ita
             sit
             quaeri
             potest
             ,
             &
             aut
             inveniri
             aut
             latere
             ;
             nonnullos
             fideles
             per
             ignem
             quēdam
             purgatoriū
             ,
             quanto
             magis
             minúsve
             bona
             pereuntia
             dilexerunt
             ,
             tanto
             tardiùs
             citiusque
             salvari
             .
             
               Id.
               in
               Euchirid
               .
               ad
               Laurent
               .
               cap.
            
             69.
             
          
           
             b
             Quod
             quidem
             non
             ideo
             confirmo
             ,
             quoniam
             non
             refello
             .
             
               Id.
               de
               Civit
               .
               Dei
               ,
               lib.
            
             21.
             cap.
             24.
             
          
           
             c
             Quod
             nobis
             magnae
             spei
             fundamentum
             a●que
             originē
             praebet
             .
             Credere
             namque
             deb●mus
             ,
             quū
             á
             corporibus
             sanctorum
             animae
             abierint
             ,
             tanquam
             in
             manus
             charissimi
             patris
             ,
             bonitati
             divinae
             cōmendari
             ;
             nec
             ,
             ut
             quidam
             infidelium
             crediderunt
             ,
             in
             terris
             conversari
             ,
             quousque
             sepulturae
             honoribus
             affectae
             sint
             ;
             nec
             ,
             ut
             peccatorum
             animae
             ,
             ad
             immensi
             cruciatus
             locum
             ,
             id
             est
             ad
             Inferos
             ,
             deferri
             :
             itinere
             hoc
             nobis
             á
             Christo
             primùm
             praeparato
             ,
             sed
             in
             manus
             potiùs
             patris
             evolare
             .
             Tradidit
             enim
             animam
             suam
             manibus
             genitoris
             ,
             ut
             ab
             illâ
             &
             per
             illam
             facto
             initio
             ,
             certam
             huius
             rei
             spem
             habeamus
             :
             firmiter
             credentes
             ,
             in
             manibus
             Dei
             nos
             post
             morlem
             futuros
             ,
             vitamque
             multo
             meliorem
             ac
             perpetuò
             cum
             Christo
             victuros
             .
             ideò
             enim
             Pau●us
             desideravit
             resolvi
             ,
             &
             esse
             cum
             Christo.
             
               Cyrill
               .
               Alexandr
               .
               in
               Iohann
               .
               lib.
            
             12.
             cap.
             36.
             
          
           
             d
             Post
             ascensionem
             Domini
             ad
             coelos
             ,
             omnium
             sanctorū
             animae
             cum
             Christo
             sunt
             ,
             &
             exeuntes
             de
             corpore
             ad
             Christum
             vadunt
             ,
             expectantes
             resurrectionem
             corporis
             sui
             ,
             ut
             ad
             integram
             &
             perpetuam
             beatitudinem
             cum
             ipso
             pariter
             immutentur
             :
             sicut
             &
             peccatorum
             animae
             in
             inferno
             sub
             timore
             positae
             ,
             expectant
             resurrectionem
             sui
             corporis
             ,
             ut
             cum
             ipso
             ad
             poenam
             detrudantur
             aeternam
             .
             
               Gennad
               .
               de
               Ecclesiastic
               .
               dogmatib
               .
               cap.
            
             79.
             
          
           
             e
             Eccles.
             11.3
             .
          
           
             f
             In
             quocunque
             igitur
             loco
             seu
             illustri
             seu
             tenebroso
             ,
             hoc
             est
             ,
             sive
             in
             turpi
             scelerum
             statione
             sive
             in
             honestâ
             vi●tutum
             ,
             deprehendatur
             homo
             cùm
             moritur
             ,
             in
             eo
             gradu
             atque
             ordine
             permanet
             in
             aeternum
             .
             Nam
             vel
             requiescit
             in
             lumine
             felicitatis
             aeternae
             cum
             justis
             &
             Christo
             Domino
             ,
             vel
             in
             tenebris
             cruciatur
             cum
             iniquis
             &
             principe
             mundi
             huius
             Diabolo
             .
             
               Olympiodor
               .
               in
               Ecclesiast
               .
               cap.
            
             11.
             
          
           
             g
             Sed
             tamen
             de
             quibusdam
             levibus
             culpis
             esse
             ante
             judiciū
             purgatorius
             ignis
             credendus
             ●st
             .
             
               Gregor
               .
               Dialog
               .
               l●b
            
             .
             4.
             cap.
             39.
             
          
           
             h
             Quemadmodū
             cùm
             nox
             finiri
             &
             dies
             incipit
             oriri
             ,
             ante
             Solis
             o●tū
             simul
             aliquo
             modo
             tenebrae
             cum
             luce
             commixtae
             sunt
             ,
             quousque
             discedentes
             noct●s
             reliquiae
             in
             luce
             diei
             subsequentis
             perfectè
             vertantur
             :
             ita
             huius
             mundi
             finis
             jam
             cum
             futuri
             saeculi
             ex
             ordio
             permiscetur
             ,
             atque
             ipsae
             reliquiarum
             tenebrae
             quâdam
             iam
             rerum
             spiritalium
             permixtione
             translucent
             .
             
               Id.
               ibid.
               cap.
            
             41.
             
          
           
             i
             Quid
             hoc
             est
             quaeso
             te
             ,
             quòd
             in
             his
             extremis
             temporibus
             tam
             multa
             de
             animabus
             clarescunt
             ,
             quae
             antè
             latuerunt
             ;
             ita
             ut
             apertis
             revelationibus
             atque
             ostensionibus
             venturū
             saeculū
             inferre
             se
             nobis
             ,
             atque
             aperire
             videatur
             .
             
               Ibid.
               cap.
            
             40.
             
          
           
             k
             Esai
             .
             8.19
             ,
             20.
             
          
           
             l
             Luc.
             16.29
             ,
             30.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ad
               Antioch
               .
               quaest
            
             .
             35.
             
               inter
               opera
               Athanasij
            
             .
          
           
             n
             
               Gregor
               .
               Dialog
               .
               lib.
            
             4.
             cap.
             40.
             
             &
             55.
             
          
           
             o
             Tribus
             itaque
             modîs
             peccata
             mortaliū
             vindicantur
             :
             duobus
             in
             hâc
             vitâ
             ,
             tertio
             in
             futurâ
             vitâ
             .
             De
             duobus
             ita
             Apostolus
             inquit
             :
             Si
             nosmetipsos
             judicaverimus
             ,
             á
             Domino
             non
             judicabimur
             .
             Haec
             est
             vindicta
             ,
             quam
             inspirante
             Deo
             omnis
             peccator
             ,
             pro
             suis
             admissis
             poenitendo
             ,
             in
             seipso
             vindicat
             .
             Quod
             autem
             prosecutus
             idem
             Apostolus
             infert
             ;
             Cùm
             judicamur
             autem
             ,
             á
             Domino
             corripimur
             ,
             ut
             non
             cum
             mundo
             damnemur
             :
             haec
             est
             vindicta
             quam
             omnipotens
             Deus
             misericorditer
             peccatori
             irrogat
             ,
             iuxta
             illud
             :
             Deus
             quem
             amat
             ,
             corripit
             ,
             flagellat
             autem
             omnem
             filiū
             quem
             recipit
             .
             Tertia
             autem
             extat
             valde
             pertimescenda
             atque
             terribilis
             ,
             quae
             non
             in
             hoc
             sed
             in
             futuro
             ,
             iustissimo
             Dei
             iudicio
             ,
             fiet
             saeculo
             ,
             quando
             justus
             iudex
             dicturus
             est
             :
             Discedite
             á
             me
             maledicti
             in
             ignem
             aeternum
             ,
             qui
             paratus
             est
             diabolo
             &
             angelis
             eius
             .
             
               Capitul
               .
               Aquisgran
               .
               Concil
               .
               ad
               Pipinum
               miss
               .
               lib.
            
             1.
             cap.
             1.
             
          
           
             p
             Scitote
             ,
             quòd
             cùm
             anima
             á
             corpore
             evellitur
             ,
             statim
             aut
             in
             paradiso
             pro
             me●itis
             bonis
             collocatur
             ,
             aut
             certè
             pro
             peccatis
             in
             infer●i
             tartara
             praecipitatur
             .
             
               Lib.
               de
               vanit
               .
               saeculi
               ,
               cap.
            
             1.
             tomo
             9.
             
             
               Operum
               Augustini
            
             .
          
           
             q
             Esse
             apud
             inferos
             locum
             purgatorium
             ,
             in
             quo
             salvandi
             vel
             tenebris
             tantùm
             afficiantur
             ,
             vel
             expiationis
             igne
             decoquantur
             ,
             QVIDAM
             asserunt
             .
             
               Otto
               Frising
               lib.
            
             8.
             
             
               Chron.
               cap.
            
             26.
             
          
           
             r
             Sed
             tamen
             hoc
             de
             parvis
             minimisque
             peccatis
             fieri
             posse
             credendū
             est
             ;
             sicut
             est
             assiduus
             otiosus
             sermo
             ,
             immoderatus
             risus
             ,
             
               &c.
               Gregor
               .
               Dialog
               .
               lib.
            
             4.
             cap.
             39.
             
          
           
             s
             
               Sext.
               Proaem
               .
               in
               Glos●â
               .
               verb.
            
             Benedictionem
             .
             
               Francisc
               á
               Victoriâ
               in
               Summâ
               sacramentor
               .
               Eccles.
               num
               .
            
             110.
             
             
               Iacob
               .
               de
               Graffijs
               ,
               decis
               .
               cas
               .
               conscient
               .
               part
               .
            
             1.
             lib.
             1.
             cap.
             6.
             num
             .
             10.
             
          
           
             t
             Sed
             plerumque
             de
             culp●s
             minimis
             ipse
             solus
             pavor
             egredientes
             i●storu●
             animas
             purgat
             .
             
               Gregor
               .
               Dialog
               .
               lib.
            
             4.
             cap
             46.
             
          
           
             u
             Dele●
             gra●ia
             sinalis
             peccatū
             veni●le
             in
             ipsâ
             dissolutione
             corporis
             &
             animae
             ,
             &c.
             
             Hoc
             ab
             antiquis
             dictum
             est
             .
             sed
             nunc
             communiter
             tenetur
             ,
             quòd
             peccatū
             veniale
             cùm
             hinc
             deferatur
             á
             multis
             ,
             etiam
             quantum
             ad
             culpam
             ,
             in
             Pu●gatorio
             purgatur
             .
             
               Albert
               Magn.
               in
               Compend
               .
               Theologicae
               veritat
               .
               lib.
            
             3.
             c.
             11.
             
             
               Vid.
               Alexand.
               Halen●
               Summ.
               part
            
             .
             4.
             quaest
             .
             15.
             memb●
             .
             ●
             .
             artic
             .
             3.
             
             
               Du●and
               .
               lib
            
             4.
             dist
             .
             46.
             quaest
             .
             1.
             &c.
             
          
           
             x
             
               Caietan
               .
               Opusc
               .
               tom
            
             1.
             tract
             .
             23.
             
               de
               Purgator
               .
               quaest
            
             .
             1.
             
          
           
             y
             Locus
             quidā
             ,
             in
             quo
             tanquā
             in
             carcere
             post
             hanc
             vitā
             purgātur
             animae
             ,
             quae
             in
             hâc
             non
             plené
             purgatae
             fuerunt
             ;
             ut
             nimirùm
             sic
             purgatae
             in
             coelum
             ingredi
             valeant
             ,
             quò
             nihil
             intrabit
             coinquinatum
             .
             De
             hoc
             est
             tota
             controversia
             .
             
               Bellarmin
               de
               Purgator
               .
               lib.
            
             1.
             cap.
             1.
             
          
           
             z
             
               Id.
               de
               Indulgent
               .
               lib.
            
             1.
             cap.
             7.
             propos
             .
             1.
             
          
           
             a
             
               Sixt.
               Senens
               .
               lib.
            
             6.
             
             
               Bibliothec.
               Sanct.
               annotat
            
             .
             259.
             
          
           
             b
             Responsio
             Graecorum
             ad
             positionē
             Latinorum
             ,
             opinionem
             ignis
             purgatorii
             fundantium
             &
             probantium
             .
             Quae
             lecta
             &
             data
             fuit
             reverendiss
             .
             &
             reverendis
             patribus
             ,
             &
             Dominis
             deputatis
             ,
             die
             sabbati
             ,
             XIIII
             .
             mensis
             Iunii
             ,
             1438.
             in
             sacristiâ
             frarrum
             minorum
             ,
             Basileae
             Praesentata
             Nicolao
             Cusano
             .
             
               Mar●in
               .
               Crusius
               in
               Turco-Graeciâ
               ,
               pag.
            
             186
             ,
             
               ex
               libro
               MS.
               
               Ioan.
               Capnionis
               .
            
          
           
             c
             
               Ast.
               Concil
               .
               Florentin
            
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Apolog
               Graecor
               .
               de
               Purgator
               .
               á
               Bonav
               .
               Vu●can
               .
               edit
               .
            
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Concil
               .
               Florentin
               .
               Sess
            
             25.
             
          
           
             h
             Si
             veré
             poenitentes
             in
             Dei
             charitate
             decesserint
             ,
             antequàm
             dignis
             poenitentiae
             fructibus
             de
             commissis
             satisfecerint
             &
             omissis
             ;
             eorum
             animas
             poenis
             purgatoriis
             post
             mortem
             purgari
             .
             Eugenij
             IV.
             
               Bulla
               Vnionis
               .
               ibid.
               Cuius
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               etiam
               inter
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Cotteniana
               vidimus
               .
            
          
           
             Matth.
             5.26
             .
          
           
             b
             
               Bishop
               against
               Perkins
               reform
               .
               Catholicke
               ,
               part
               .
            
             2.
             pag.
             149.
             
          
           
             c
             Proptereà
             &
             memorias
             sanctorū
             sacimus
             &
             parentum
             nostrorum
             vel
             amicorum
             in
             fide
             morientium
             devoté
             memoriam
             agimus
             ;
             tam
             illorum
             refrigerio
             gaudentes
             ,
             quàm
             etiam
             nobis
             piam
             consummationem
             in
             fide
             postulantes
             .
             Celebramus
             nimirum
             ,
             religiosos
             cum
             sacerdotibus
             convocantes
             ,
             fideles
             unâ
             ●um
             clero
             ;
             invitantes
             adhuc
             egenos
             &
             pauperes
             ,
             pupillos
             &
             viduas
             saturantes
             :
             ut
             fiat
             festivitas
             nostra
             in
             memoriā
             requiei
             defunctis
             animabus
             ,
             nobis
             autem
             efficiatur
             in
             odorem
             suavitatis
             in
             conspectu
             aeterni
             Dei
             Lib.
             3.
             
               commentar
               .
               in
               Iob
               ,
               inter
               opera
               Origenis
               .
            
          
           
             d
             Sacrificia
             pro
             eis
             semper
             ,
             ut
             meministis
             ,
             offerimus
             ;
             quoties
             martyrum
             passiones
             &
             dies
             anniversariâ
             commemoratione
             celebramus
             .
             
               Cyprian
               .
               epist.
            
             34.
             
          
           
             e
             
               Vid.
               supr
               .
               pag.
            
             167.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Dionys.
               Ecclesiact
               .
               hierarch
               .
               cap
            
             7.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Chrysost
               .
               in
               epist.
               ad
               H●br
               .
               homil
               .
            
             4.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             k
             Memento
             etiam
             Domine
             eorum
             qui
             decesserunt
             migraruntque
             ex
             hâc
             vitâ
             &
             Episcoporum
             orthodoxorum
             qui
             inde
             á
             Petro
             &
             Iacobo
             Apostolis
             ad
             hunc
             usque
             diem
             ,
             rectū
             Fidei
             verbū
             claré
             sunt
             professi
             ;
             &
             nominatim
             Ignatij
             ,
             Dionysij
             ,
             Iulij
             ,
             ac
             reliquorū
             Divorū
             laudabilis
             memoriae
             .
             Memento
             Domine
             eorū
             quoque
             qui
             usque
             ad
             sanguinem
             pro
             Religione
             steterūt
             ,
             &
             Gregem
             tuū
             sacrum
             per
             justitiā
             &
             sanctitatem
             paverunt
             ,
             
               &c.
               
               Basilij
               Anaphora
               ,
               ab
               Andr.
               Masio
               .
               ex
               Syriaco
               conversa
               .
            
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               etc.
               Conctitus
               .
               Apostolic
               .
               lib.
            
             8.
             cap.
             12.
             
          
           
             m
             Memento
             Domine
             sanctorum
             tuorū
             :
             dignare
             ut
             recorderis
             omniū
             sanctorum
             tuorum
             ,
             qui
             tibi
             placuerunt
             ab
             initio
             ,
             Patrum
             nostrorum
             sanctorum
             ,
             Patriarcharum
             ,
             Prophetarum
             ,
             Apostolorum
             ,
             Martyrū
             ,
             Confessorum
             ,
             Euangelizantium
             ,
             Euangelistarū
             ,
             &
             omnium
             spirituum
             justorū
             ,
             qui
             obierunt
             in
             fide
             :
             &
             inprimis
             sanctae
             ,
             gloriosae
             semperque
             virginis
             Dei
             genitricis
             Mariae
             ;
             &
             sancti
             Ioannis
             Praecursoris
             ,
             Baptistae
             &
             Martyris
             ;
             Sancti
             Stephani
             protodiaconi
             &
             protomartyris
             ;
             Sancti
             Marci
             Apostoli
             ,
             Euangelistae
             &
             Martyris
             ;
             
               &c.
               Liturg.
               Aegyptiac
               .
               Basilij
               ,
               Gregorij
               ▪
               &
               Cyrilli
               ,
               á
               Victorio
               Scialach
               ex
               Arabico
               convers
               pag.
            
             22.47
             .
             &
             60.
             
               ed●t
               .
               August
               ann
            
             .
             1604.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               Li●urg
               .
               Graec.
            
             
          
           
             o
             Adhuc
             offerimu●
             tibi
             rationabile
             hoc
             obsequium
             pro
             fideliter
             dormientibus
             ,
             pro
             patribus
             &
             proavis
             nostris
             ▪
             intervenientibus
             Patriarchis
             ,
             Prophetis
             ,
             Apostolis
             ,
             Martyribus
             ,
             Confessoribus
             ,
             &
             omnibus
             Sanctis
             .
             
               Chrysost.
               Liturg.
               Latin.
            
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Chrysost.
               homil
            
             .
             21.
             
               in
               Act.
               tom
            
             .
             4.
             
               edit
               .
               Sávil
               .
               pag.
            
             736.
             
               &
               tom
            
             .
             7.
             pag.
             928.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiphan
               .
               haeres
            
             .
             75.
             
          
           
             r
             Pro
             spiritibus
             pausantiū
             Hilarij
             ,
             Athanasij
             ,
             Martini
             ,
             Ambrosij
             ,
             Augustini
             ,
             Fulgentij
             ,
             Leandri
             ,
             Isidori
             ,
             
               &c.
               Offic.
               ●●zarab
               .
               apud
               Eugen.
               R●bi●sium
               ,
               in
               vi●â
               Francis●i
               Ximenij
               .
            
          
           
             s
             Credamus
             quia
             ascendit
             á
             deserto
             ,
             hoc
             est
             ,
             ex
             hoc
             arido
             &
             inculto
             loco
             ad
             illas
             florulentas
             delectationes
             ,
             ubi
             cum
             fratre
             conjunctus
             aeternae
             vitae
             fruitur
             voluptate
             .
             Beati
             ambo
             :
             si
             quid
             meae
             orationes
             valebunt
             ;
             nulla
             dies
             vos
             silentio
             praeteribit
             .
             Nulla
             inhonoratos
             vos
             mea
             transibit
             oratio
             .
             Nulla
             nox
             non
             donatos
             aliquâ
             precum
             mearum
             contextione
             transcurret
             Omnibus
             vos
             oblationibu●
             frequentabo
             .
             
               Ambros.
               ●e
               obitu
               Valentinians
               Imp.
            
             
          
           
             t
             Da
             requiem
             perfecto
             servo
             tuo
             Theodosio
             ,
             requiem
             quam
             praeparasti
             sanctis
             tuis
             .
             
               Id.
               de
               obitu
               Theodosij
               Imp.
            
             
          
           
             u
             Absolutus
             igitur
             dubio
             certamine
             fruitur
             nunc
             augustae
             memoriae
             Theodosius
             luce
             perpetuâ
             ,
             tranquillitate
             diutu●nâ
             ;
             &
             pro
             ijs
             quae
             in
             hoc
             gessit
             corpore
             ,
             munerationis
             divinae
             fructibus
             gratulator
             .
             Ergo
             quia
             dilexit
             augustae
             memoriae
             Theodosius
             Dominum
             Deum
             suum
             ,
             meruit
             sanctorū
             consortia
             .
             
               Id.
               ibid.
            
             
          
           
             x
             Manet
             ergo
             in
             lumine
             Theodosius
             ,
             &
             sanctorum
             caetibus
             gloriatur
             .
             Ibid.
             
          
           
             y
             Tibi
             nunc
             omnipotens
             Deus
             innoxiam
             commendo
             animam
             ,
             tibi
             hostiam
             meam
             offero
             :
             cape
             propitius
             ac
             serenus
             fraternum
             munus
             ,
             sacrificiū
             sacerdotis
             .
             
               Id.
               de
               obi●u
               fratris
            
             .
          
           
             z
             Intravit
             in
             regnum
             coelorum
             ,
             quoniam
             credidit
             Dei
             verbo
             ,
             
               &c.
               
               Id.
               ibid.
            
             
          
           
             a
             Tot
             igitur
             semirutarum
             urbium
             cadavera
             ,
             terrarumque
             sub
             eodem
             conspectu
             exposita
             funera
             ;
             non
             te
             admonent
             unius
             ,
             sanctae
             licèt
             &
             admirabilis
             ▪
             foeminae
             decessionem
             consolabiliorem
             habendam
             ?
             praesertim
             cùm
             illa
             in
             perpetuum
             prostrata
             ac
             ●iruta
             sint
             ;
             haec
             autem
             ad
             tempus
             quidem
             erepta
             nobis
             meliorem
             illic
             vitam
             exigat
             .
             Itaque
             non
             tam
             deplorandam
             ,
             quàm
             prosequendā
             orationibus
             reor
             :
             nec
             moestificandā
             lachrymis
             ●uis
             ,
             sed
             magis
             oblationibus
             animam
             ejus
             Domino
             cōmendandam
             arbitror
             .
             
               Id.
               epist.
            
             8.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Greg.
               Nazianz
               in
               fun
               .
               Caesarij
               ,
               orat
               .
            
             10.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Ibid.
             
          
           
             d
             
               Discourse
               of
               the
               Religion
               prof●ssed
               by
               ●he
               ancient
               I●ish
               .
               pag.
            
             21.22.23
             .
          
           
             e
             Vigilias
             pro
             salute
             animae
             ejus
             facere
             ,
             plurimaque
             psalmorum
             lande
             celebratâ
             ,
             victimā
             pro
             eo
             manè
             sacrae
             oblationis
             offerre
             .
             
               Bed
               ▪
               lib.
            
             3.
             
               histor
               .
               Ecclesiast
               .
               cap.
            
             2.
             
          
           
             f
             
               Id.
               ibid.
               cap.
            
             12.
             
             &
             14.
             
          
           
             g
             
               Id.
               lib.
            
             4.
             
               hist.
               cap.
            
             23.
             
          
           
             h
             Repentè
             ad
             superna
             rap●us
             cujusdam
             discipuli
             nobiliter
             á
             se
             apud
             Glestoniam
             educati
             animam
             innumerâ
             Angelorū
             frequentiâ
             hinc
             inde
             stipatam
             ,
             atque
             immensi
             luminis
             sulgore
             perfusam
             ,
             ad
             coeli
             palatium
             provehi
             conspexit
             .
             Moxque
             in
             manus
             divi●ae
             pietatis
             eā
             commendans
             ,
             dominos
             quoque
             loci
             ad
             commendandum
             invitat
             .
             
               Osbernus
               ,
               in
               vitâ
               S.
               Dunstani
               ,
               MS.
               in
               Bibli●thec
               .
               Cottonianâ
               &
               ●odl●ianâ
               .
               Notandum
               veró
               ,
               in
               Io.
               Capgravij
               Legendâ
               (
               in
               quâ
               prior
               narrationis
               huius
               pars
               ad
               verbum
               ex
               Osberno
               ,
               ut
               alia
               de
               Dunstano
               complura
               ,
               descripta
               cernitur
               )
               p●steriorem
               hanc
               sententiam
               omit●i
               peni●ùs
               :
               in
               Eadm●ro
               veró
               (
               ex
               quo
               ,
               non
               autem
               ex
               Osberno
               vel
               O●berto
               ,
               Vita
               Dunstani
               quae
               Mai.
            
             19.
             
               apud
               Surium
               legitur
               est
               desumpta
               )
               ita
               tantummodò
               ref●rri
               .
            
             Qui
             pro
             tantâ
             gloriâ
             fratris
             ultrà
             quàm
             dici
             queat
             exultans
             ,
             &
             immensas
             corde
             &
             ore
             Deo
             cunctipotenti
             gratias
             agens
             ;
             socijs
             quid
             acciderit
             manifestâ
             voce
             exposuit
             ,
             &
             diem
             ac
             horam
             transitus
             ejus
             notari
             praecepit
             .
          
           
             i
             Noveris
             ,
             ait
             ,
             me
             modo
             sine
             ullâ
             dilatione
             ,
             aut
             ullo
             severioris
             examinis
             periculo
             ad
             summi
             Regis
             palatium
             commigrâsse
             ,
             atque
             tanquàm
             Regis
             immortalis
             filium
             beatâ
             immortalitate
             vestitum
             .
             
               Vit.
               Godefrid
               .
               cap.
            
             13.
             
               á
               Iac.
               Mosandro
               edit
               .
               Colon.
               an
               .
            
             1581.
             
          
           
             k
             Mox
             fratribus
             Cappenbergensibus
             indicavit
             beati
             viri
             obitum
             ,
             &
             pro
             eo
             Missae
             sacrificium
             offerendum
             curavit
             .
             Ibid.
             
          
           
             l
             Deprecantes
             ut
             pro
             eo
             intercedi
             jubeatis
             :
             nullam
             habentes
             dubitationē
             ,
             beatam
             illius
             animam
             in
             requie
             esse
             ;
             sed
             ut
             fidem
             &
             dilectionem
             nostram
             ostendamus
             in
             amicum
             nostrum
             charissimum
             .
             
               Carol.
               M.
               apud
               Guil.
               Malmesburiens
               .
               de
               g●st
               .
               reg
               .
               Anglor
               .
               li.
            
             1.
             cap.
             4.
             
          
           
             m
             Quia
             in
             sanctae
             matris
             Ecclesiae
             fide
             ,
             &
             Christi
             nominis
             confessione
             perseveravit
             ;
             ab
             originali
             peccato
             solutum
             ,
             &
             coelestis
             patriae
             gaudium
             esse
             adeptum
             ,
             asserimus
             incunctanter
             .
             
               Decretal
               .
               lib.
            
             3.
             tit
             .
             43.
             de
             presbytero
             non
             baptizato
             ,
             cap.
             2.
             
             Apostolicam
             .
             
               &
               Collect.
            
             1.
             
             
               Bernardi
               Papiensis
               ,
               lib.
            
             5.
             ●it
             .
             35
             cap.
             2.
             
          
           
             n
             Sopitis
             igitur
             quaestionibus
             ,
             docto●um
             patrū
             sententias
             teneas
             :
             &
             in
             Ecclesiâ
             tuâ
             juges
             preces
             hostiasque
             Deo
             offerri
             jubeas
             pro
             presbytero
             memorato
             .
             Ibid.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               vel
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Dionys.
               Ecclesiast
               .
               Hierarch
               .
               cap.
            
             7.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             r
             Sonabant
             Psalmi
             ;
             &
             aurata
             tecta
             templorum
             ,
             reboans
             in
             sublime
             qua●icbat
             alleluia
             .
             
               Hieronym
               .
               inepitaphio
               Fabiola
               ,
               epist.
            
             30.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
               epist.
               ad
               Hebr.
               homil
               .
            
             4.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Id.
               ibid.
            
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Ibid.
             
          
           
             x
             Cùm
             sacrificia
             sive
             altaris
             sive
             quarumcunque
             eleemosynarum
             pro
             baptizatis
             defunctis
             omnibus
             offeruntur
             ;
             pro
             valde
             bonis
             gratiarum
             actiones
             sunt
             ,
             pro
             non
             valde
             malis
             propitiationes
             sunt
             ,
             pro
             valde
             malis
             etsi
             nulla
             sunt
             adjumenta
             mortiorum
             ,
             qualescunque
             vivorū
             consolationes
             sunt
             .
             
               Augus●in
               .
               En●h●rid
               .
               ad
               Laurent
               .
               cap.
            
             110.
             
          
           
             y
             
               Augustin
               .
               de
               Verbis
               Apostoli
               ,
               serm
               .
            
             17.
             
          
           
             z
             
               Id.
               ibid.
               &
               in
               Euang.
               Iohan.
               tracta●
               .
            
             84.
             
          
           
             a
             Non
             sunt
             praetermittendae
             supplicationes
             pro
             spiritibus
             mortuorum
             :
             quas
             faciendas
             pro
             omnibus
             in
             Christianâ
             &
             Catholicá
             societate
             defunctis
             ,
             etiam
             tacitis
             nominibus
             quorumque
             ,
             sub
             generali
             commemoratione
             suscepit
             Ecclesia
             .
             
               Id.
               de
               Curâ
               pro
               mortuis
               ,
               cap
            
             4.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Iacob
               .
               Liturg.
            
             
          
           
             c
             Te
             ,
             Domine
             sancte
             Pater
             omnipotens
             aeterne
             Deus
             ,
             supplices
             deprecamur
             pro
             spiritibus
             famulorum
             &
             famu●arum
             tuarum
             ,
             quos
             ab
             origine
             seculi
             hujus
             ad
             te
             accersire
             praecepisti
             :
             u●
             digneri●
             ,
             Domine
             ,
             dare
             eis
             locum
             luc●dum
             ,
             locum
             refrigerij
             &
             quietis
             ;
             &
             ut
             liceat
             eis
             transire
             portas
             infernorum
             ,
             &
             vias
             tenebrarum
             ,
             maneantque
             in
             mansionibus
             Sanctorum
             ,
             &
             in
             luce
             sanctâ
             quam
             olim
             Abrahae
             promisisti
             &
             semini
             ejus
             
               Alcuin
               .
               Offic.
               per
               ferias
               .
               col
               .
            
             228.
             
             
               Oper.
               edit
               .
               Pa●is
               .
               ann
               .
            
             16.7
             .
          
           
             d
             Requiem
             aeternam
             dona
             eis
             Domine
             :
             et
             lux
             perpetua
             luceat
             eis
             .
             
               Intruitus
               Missae
               ,
               in
               Commem●ratione
               omnium
               fidelium
               defunctorū
               .
               Agēda
               mortuorū
               .
               in
               Antiphonario
               Gregorij
               ,
               circ
               fin
               .
            
          
           
             e
             Suscipe
             ,
             sancta
             Trinitas
             ,
             hāc
             oblationē
             ,
             quā
             tibi
             offerimus
             pro
             omnibus
             in
             tui
             nominis
             confessione
             defunctis
             :
             ut
             te
             dexterā
             auxilij
             tui
             porrigente
             ,
             vitae
             perennis
             requiē
             habeāt
             ;
             &
             á
             poenis
             impiorū
             segregati
             ,
             semp●r
             in
             tuae
             laudis
             laetitiâ
             perseverēt
             .
             
               Miss●●
               Latinae
               antiqua
               ,
               edit
               .
               A●gentin
               .
               an
               .
            
             1557.
             pa●
             .
             52.
             
          
           
             f
             Hanc
             igitur
             oblationē
             ,
             quā
             tibi
             pro
             cōmemoratione
             animarū
             in
             pace
             dormientiū
             suppliciter
             immolamus
             ,
             quae
             sumus
             ,
             Domine
             ,
             benignus
             accipias
             ;
             &
             tuâ
             pietate
             cōcedas
             ,
             ut
             &
             nobis
             proficiat
             hujus
             p●etatis
             affectus
             ,
             &
             illis
             impetret
             beatitudinem
             sempiternam
             .
             
               Offic.
               Gregorian
               .
               tom
            
             .
             5.
             
             
               Oper.
               Gr●gor
               .
               edit
               Paris
               an
               .
            
             1605.
             col
             .
             235.236
             .
             Tom.
             2.
             
             
               Li●urgic
               .
               Pamelij
               pag.
            
             610
             
               &
               Praefation
               .
               verust
               ●●it
               .
               Colon
               an
               .
            
             1530.
             num
             .
             111.
             
          
           
             g
             Memento
             etiam
             ,
             Domine
             ,
             famulorū
             famularamque
             tuarum
             ,
             qui
             nos
             praecesserunt
             cum
             signo
             fidei
             ,
             &
             dormiunt
             in
             somno
             pacis
             .
             Ipsis
             Domine
             ,
             &
             omnibus
             in
             Christo
             quiescētibus
             ,
             locū
             refrigerij
             ,
             lucis
             &
             pacis
             ,
             ut
             indulgeas
             ,
             deprecamur
             .
             
               Canon
               .
               Missae
               ,
               in
               Officio
               Ambrosiano
               &
               Gregoriano
               ,
               &
               Missa●
               .
               Roma●o
               in
               Graecâ
               tamen
               Li●urgiâ
            
             B.
             Petro
             
               at●ributâ
               pro
               Cōmemoratione
            
             defunctorū
             
               posita
               ●îc
               cernitu●
               Comm●mora●io
            
             viventium
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             )
             &
             in
             vetustissimis
             quibusdā
             Romanis
             Missalibus
             manuscriptis
             ,
             haec
             mortuorū
             cōmemorationi●
             formula
             nusquā
             extat
             :
             (
             P.
             〈…〉
             lib
             5.
             
               de
               adultera●
               .
               Coen
               .
               Dom.
               &
               Misse
               myst●r
               cap.
            
             48.
             )
             
               a●nominatim
               in
               votust●ssimo
               Canone
            
             Gregoriano
             ,
             
               qu●
               in
            
             Tigurinae
             
               Abbatiae
               Biblioth●câ
               habebatur
            
             ,
             ex
             authentico
             libro
             Bibliothecae
             cubiculi
             
               descriptus
               ,
               (
               apud
               Henric.
               Bullinger
               lib.
            
             2.
             
               de
               Origine
               erroris
               ,
               cap.
            
             8.
             )
          
           
             h
             P●r
             han●
             etiam
             obl●tionē
             da
             aeternā
             pa●ē
             omnibus
             .
             qui
             nos
             praece●serunt
             in
             fide
             Christi
             ,
             ●anctis
             patribus
             ,
             Patriarchis
             ,
             Apostolis
             ,
             Prophetis
             ,
             Martyribus
             ,
             
               &c.
               Litu●g
               .
               Armen
               .
               edi●
               .
               Cra●●viae
               ,
               Andreâ
               Lubel●z●ck
               interp●
               .
            
          
           
             i
             S●d
             hîc
             nonnulli
             decepti
             sunt
             ,
             non
             gratiarum
             actionem
             ,
             sed
             pro
             sanctis
             ad
             Deū
             supplicationē
             ,
             eorum
             memoriam
             esse
             putantes
             .
             
               Cabasil
               .
               exposit
               .
               Liturg.
               cap.
            
             49.
             
          
           
             k
             Prosit
             vel
             proficiat
             ,
             huic
             sancto
             vel
             illi
             ,
             talis
             oblatio
             ad
             gloriam
             .
             Innocent
             .
             III.
             
               epist.
               ad
               archiep
               .
               Lugdun
               .
               lib.
            
             3.
             
             
               Decretal
               tit
            
             .
             41.
             de
             celebrat
             .
             missar
             .
             cap.
             6.
             
             Cùm
             Marthae
             .
          
           
             l
             Annue
             nobis
             ,
             Domine
             ,
             ut
             animae
             famuli
             tui
             Leonis
             haec
             prosit
             oblatio
             .
             
               Gregor
               .
               oper
               .
               tom
            
             5.
             
               edit
               .
               Paris
               .
               an
            
             .
             1●05
             .
             col
             135
             d.
             
          
           
             m
             Annue
             nobis
             Domine
             ,
             ut
             intercessione
             famuli
             tui
             Leonis
             haec
             nobis
             prosit
             oblatio
             .
             
               Liturgic
               .
               Pamelij
               ,
               tom
            
             .
             2.
             pag.
             314.
             
          
           
             n
             Tertio
             loco
             tua
             fraternitas
             requirit
             ,
             quis
             mutaverit
             ,
             vel
             quando
             fuit
             mutatum
             ,
             aut
             quare
             ,
             quod
             in
             secretâ
             beati
             Leonis
             ,
             secundum
             quod
             antiquiores
             codice●
             cont●nent
             ,
             
               &c.
               Inno●ent
            
             .
             ●11
             .
             
               in
               Collect.
            
             3.
             
             
               De●retal
               .
               (
               Petri
               Beneventam
               )
               l●b
               .
            
             3.
             tit
             33
             cap.
             5.
             
          
           
             o
             Super
             quo
             ribi
             taliter
             respondemus
             :
             quòd
             quis
             illud
             mutaverit
             ,
             aut
             quando
             mutatum
             fuerit
             ,
             ignoramus
             ;
             scimus
             tamen
             ,
             quâ
             fuerit
             occasione
             mutatum
             .
             quia
             cùm
             sacrae
             scripturae
             dicat
             auctoritas
             ,
             quòd
             injuriam
             facit
             martyri
             ,
             qui
             orat
             pro
             martyre
             :
             idem
             est
             ratione
             consimili
             de
             sanctis
             alijs
             sciendum
             .
             Ibid.
             
          
           
             p
             Olim
             orabatur
             pro
             ipso
             :
             hodie
             ipse
             orat
             pro
             nobis
             .
             et
             ita
             mutatum
             est
             .
             
               Cap.
               Cùm
               Marthae
               .
               Extra
               .
               de
               celebr
               .
               Missar
               .
               in
               Glossa
               .
            
          
           
             q
             
               Alphons
               .
               Mendoz
               Controvers
               .
               Theolog.
               quaest
               .
            
             6.
             
               scholastic
               .
               ●um
            
             .
             7.
             
          
           
             Vt
             per
             haec
             piae
             placationis
             officia
             ,
             et
             illum
             beata
             retributio
             comitetur
             ,
             &
             nobis
             gratiae
             tuae
             dona
             conciliet
             .
             
               Missal
               .
               Roman
               .
               ex
               decreto
               Concil
               .
               Tridentin
               .
               restitut
               .
               in
               festo
               S.
               Leonis
               .
            
          
           
             s
             Sumpsimus
             ,
             Domine
             ,
             divina
             mysteria
             :
             quae
             sicut
             Sanctis
             tuis
             prosunt
             ad
             gloriam
             ,
             ita
             nobis
             ,
             quaesumus
             ,
             proficiant
             ad
             medelam
             
               Bellarmin
               .
               de
               Purgator
               .
               lib.
            
             2.
             cap.
             18.
             
             
               Six●
               ,
               Senens
               .
               lib.
            
             6.
             
             
               Bibliothec.
               Sanct.
               annotat
            
             .
             47.
             
               ex
               Gregorij
               Sacramentario
            
             .
          
           
             t
             Domine
             Iesu
             Chris●e
             ,
             rex
             gloriae
             ,
             libera
             animas
             omniū
             fidelium
             defunctorum
             de
             poenis
             inferni
             ,
             &
             de
             profundo
             lacu
             :
             liberae
             eas
             de
             ore
             leonis
             ,
             ne
             absorbeat
             eas
             Tartarus
             ,
             ne
             cadant
             in
             obscurum
             .
             
               Missa
               in
               Commemorat
               .
               omniū
               fidelium
               defunctorum
               .
               &
               in
               Missi●
               Quotidianis
               defunctorū
               .
               in
            
             Offertorio
             .
          
           
             u
             Adde
             tertio
             ,
             fortasse
             peti
             gloriam
             corporis
             ,
             quam
             habebunt
             in
             die
             resurrectionis
             .
             Nam
             etiamsi
             gloriam
             illam
             ce●tó
             consequentur
             ,
             &
             debetur
             eorum
             meritis
             ;
             tamen
             non
             est
             absurdum
             hoc
             illis
             desiderare
             &
             petere
             ,
             ut
             pluribus
             modis
             debeatur
             .
             
               Bellarmin
               de
               Purgator
               .
               li.
            
             2.
             ca.
             18.
             
          
           
             x
             Resuscita
             corpora
             eorū
             ,
             in
             die
             quem
             constituisti
             ,
             secundum
             promissiones
             tuas
             veras
             &
             mendacij
             expertes
             :
             concede
             eis
             secundùm
             promissa
             tua
             ,
             id
             quod
             non
             vi●it
             oculus
             ,
             &
             auris
             non
             audivit
             ,
             &
             quod
             in
             cor
             hominis
             no●
             ascendi●
             ,
             quod
             praeparasti
             Domine
             amatoribus
             nominis
             ●ui
             sancti
             ;
             ut
             samuli
             tui
             non
             p●rmaneant
             in
             morte
             ,
             sed
             ut
             inde
             emigrent
             ,
             etiamsi
             p●rsecuta
             sit
             eos
             pigritia
             aut
             negligentia
             ,
             
               &c
               Cyrill
               .
               Liturg.
               á
               Victorio
               Sci●la●h
               .
               ex
               Arabico
               convers
               .
               pag.
            
             62.
             
          
           
             y
             Resurrectionē
             faciat
             defunctis
             vestris
             in
             die
             novissimo
             ;
             &
             dignos
             faciat
             illos
             regno
             incorruptibili
             Spiritus
             sanctus
             
               Missa
               Angamaliensis
               ex
               Sy●iaco
               convers
               in
               Itinerar
               .
               Alexij
               .
               Menesij
               .
            
          
           
             z
             Te
             quaeso
             ;
             summe
             Deus
             ,
             ut
             charissimos
             juvenes
             maturâ
             resurrectione
             suscites
             &
             resuscites
             ;
             ut
             immaturū
             hunc
             vitae
             istius
             cursū
             maturâ
             resurrectione
             compenses
             .
             
               Ambros.
               de
               obit
               Valentin●ani
               :
               in
               ipso
               fine
               .
            
          
           
             a
             Nullā
             laesionē
             sustineāt
             animae
             eorū
             ;
             sed
             cùm
             magnus
             ille
             dies
             resurrectionis
             ac
             remunerationis
             advenerit
             ,
             resuscitare
             eos
             digneris
             ,
             Domine
             ,
             unâ
             eū
             Sāctis
             &
             electis
             tuis
             .
             
               Alcuin
               Offi●
               per
               f●rias
               ;
               Oper.
               col
            
             228
             
               Prece●
               .
               Eccl●siast
               .
               á
               Georg.
               Cassan●ro
               colle●t
               .
               pag.
            
             ●84
             oper
             .
          
           
             b
             Omnipotens
             sempiterne
             Deus
             ,
             collocare
             dignare
             corpus
             &
             animā
             &
             spiritū
             famuli
             tui
             N.
             in
             sinibus
             Abrahae
             ,
             Isaac
             ,
             &
             Iacob
             ;
             ut
             cùm
             dies
             agnitionis
             tuae
             venerit
             ,
             inter
             sanctos
             &
             electos
             tuos
             eū
             resuscitari
             praecipias
             
               G●imola
               Sac●am●nt
               .
               tom
            
             .
             2.
             
             
               Liturgi●
               Pamel
               .
               pag.
            
             456.457
             .
             
               Habetur
               eadem
               o●atio
               in
               Missali
               R●mano
               nondùm
               reformato
               (
               nam
               in
               novo
               ex
               de●reto
               Con●ilij
               ●●ridentini
               restituto
               nusquā
               com●are●
            
             )
             corporis
             
               ta●tùm
               mentione
               omissâ
               :
               &
               tomo
            
             5.
             
               oper
               .
               Gregorij
               edit
               .
               Paris
               .
               an
               .
            
             1605.
             col
             .
             234.
             corporis
             
               simul
               &
            
             spiritus
             
               nominibus
               praetermissis
            
             .
          
           
             c
             Eccl●sia
             orat
             pro
             animabus
             ,
             quae
             in
             Pu●gatorio
             degu●●
             ,
             ne
             damn●●tur
             ad
             poenas
             Gehennae
             sempirernas
             ;
             non
             quid●m
             quòd
             certū
             non
             sit
             ,
             eas
             non
             damnandas
             ad
             eas
             poenas
             ,
             sed
             quia
             vult
             Deus
             ,
             no●
             orare
             etiā
             pro
             ijs
             rebus
             ,
             quas
             certó
             accepturi
             súmus
             .
             
               Bellarm.
               de
               Purgator
               .
               l●b
            
             .
             2
             cap.
             5.
             
          
           
             d
             Saepissimè
             petuntur
             illa
             quae
             certó
             sciuntur
             eventura
             ut
             petuntur
             :
             &
             hujus
             rei
             plurima
             sunt
             testimonia
             .
             
               A●●h●ns
               Caestr
               .
               contr
               haeres
               .
               lib.
            
             12.
             
               de
               Purgator
               .
               haer
            
             .
             3.
             
          
           
             e
             Gaudet
             Deus
             orari
             ,
             etiam
             pro
             his
             ,
             quae
             alioqui
             facturus
             esset
             .
             Decreverat
             enim
             Deus
             post
             peccatum
             Adae
             ,
             carnem
             sumere
             ;
             decrevitque
             tempus
             ,
             quo
             venturus
             erat
             :
             &
             gratae
             illi
             fuerunt
             orationes
             Sanctorū
             pro
             sua
             incarnation●
             ,
             &
             adven●u
             orantium
             Decrevit
             etiam
             Deus
             omni
             peccatori
             poenitenti
             veniā
             dare
             &
             tamen
             grata
             est
             illi
             oratio
             ,
             quâ
             vel
             ipse
             poenitens
             pro
             se
             ,
             vel
             aliu●
             pro
             illo
             o●at
             ,
             ut
             ejus
             poenitentiā
             Deus
             acceptare
             dignetur
             .
             Decrevit
             etiam
             Deus
             ,
             &
             promisit
             Ecclesiā●uā
             non
             deserere
             ,
             &
             Concilijs
             legit●mè
             congregatis
             adesse
             :
             &
             tamen
             grata
             est
             Deo
             o●atio
             ,
             &
             hymni
             ,
             quibus
             ejus
             praese●tia
             ,
             &
             favor
             ,
             &
             gratia
             ipsi
             Concilio
             ,
             &
             Ecclesiae
             implora●ur
             .
             
               Io●
               .
               Medin
               .
               de
               Poe●it
               .
               tra●t
               .
            
             6.
             quaest
             .
             6.
             
             
               Codicis
               de
               Oratione
            
             .
          
           
             f
             Nam
             etsi
             animae
             Purgatorij
             jam
             acceperint
             primam
             sententiam
             in
             judicio
             particulari
             ,
             eaque
             sententiâ
             liberae
             sint
             á
             Gehennâ
             :
             tamen
             adhuc
             superest
             judicium
             generale
             ,
             in
             quo
             secundam
             sententiam
             accepturae
             sunt
             .
             Quocirca
             Ecclesia
             orans
             ,
             ne
             in
             judicio
             extremo
             animae
             illae
             cadant
             in
             obscurum
             ,
             nevé
             absorbeantur
             á
             tartaro
             ,
             non
             orat
             pro
             eâ
             re
             ,
             quam
             accepit
             ,
             sed
             pro
             eâ
             quam
             acceptura
             est
             anima
             ,
             
               Bellarmin
               .
               ut
               suprae
            
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Liturg.
               Basil.
               &
               Chrysost
            
             .
          
           
             h
             Quod
             enim
             in
             die
             judicij
             futurū
             est
             omnibus
             ,
             hoc
             in
             singulis
             die
             mortis
             impletur
             .
             
               Hieronym
               .
               in
               Ioel.
               cap.
            
             2.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               D●onys
               .
               〈◊〉
               .
               Ecclesiaest
               .
               ●ap
               .
            
             7.
             
          
           
             k
             Missal
             .
             Rom.
             in
             Commemorat
             ,
             omnium
             fideliū
             defunctor
             ,
          
           
             l
             Enimveró
             &
             pro
             animâ
             ejus
             orat
             ,
             &
             refrigerium
             interim
             ad
             postulat
             ei
             ,
             &
             in
             primâ
             resurrectione
             consortium
             .
             
               Tertull.
               de
               Monogam
               .
               cap.
            
             10.
             
          
           
             m
             
               Id
               de
               Resurrect
               .
               carnis
               ,
               c.
            
             25.
             
          
           
             n
             
               Id.
               advers
               .
               Marcion
               .
               lib.
            
             3.
             
               cap.
               ult
            
             .
          
           
             o
             Sicut
             Nepos
             docuit
             ,
             qui
             primam
             justorum
             resurrectionē
             ,
             &
             secundam
             imp●orum
             confinxit
             .
             
               Gennad
               .
               de
               Ecclesiast
               .
               dogmat
               .
               cap.
            
             55.
             
          
           
             p
             
               Lactant.
               Institut
               .
               divin
               .
               li.
            
             7.
             cap.
             21.24
             .
             et
             26.
             
          
           
             q
             Quiescentiū
             animas
             in
             sinu
             Abrahae
             collocare
             dignetur
             ,
             &
             in
             partem
             primae
             resurrectionis
             admittat
             .
             
               Missal
               .
               Gottic
               .
               tomo
            
             6.
             
             
               Biblioth
               .
               Patr
               edit
               .
               Paris
               .
               an
               .
            
             1589
             col
             .
             251.
             
          
           
             r
             Deū
             judicem
             universitatis
             ,
             Deū
             coelestium
             &
             terrestrium
             &
             i●fernorū
             ,
             fratres
             dilectissimi
             ,
             deprecemur
             pro
             spiritibus
             charorum
             nostrorum
             ,
             qui
             nos
             in
             ●ominicâ
             pace
             praecesserunt
             ;
             ut
             cos
             Dominus
             in
             requie
             collocare
             dignetur
             ,
             &
             in
             parte
             pr●mae
             resurrectionis
             resuscitet
             .
             
               Ibid.
               col
            
             .
             257.
             
             
               Gr●gor
               .
               Oper.
               tom
            
             .
             5.
             col
             .
             228.
             
               edit
               .
               Paris
               .
               Preces
               .
               Eccl●●iast
               .
               á
               Georg.
               Cassandro
               ●ollect
               .
               pag.
            
             385.
             
             Operum
             .
          
           
             s
             1.
             
             Thess.
             4.16
             .
          
           
             t
             Luk.
             14.14
             .
          
           
             u
             Quamvis
             humano
             generi
             mortis
             illata
             conditio
             pectora
             nostra
             mentesque
             contristet
             ;
             tamen
             clementiae
             tuae
             dono
             spe
             futurae
             immortalitatis
             erigimur
             ,
             ac
             memores
             salutis
             aeternae
             ,
             non
             timemus
             lucis
             hujus
             sustinere
             jacturā
             .
             quoniam
             beneficio
             gratiae
             tuae
             fidelibus
             vita
             non
             tollitur
             ,
             sed
             mutatur
             :
             atque
             animae
             corporeo
             ergastulo
             liberatae
             ,
             horrent
             mortalia
             ,
             dum
             immortalia
             consequuntur
             Vnde
             quaesumus
             ,
             ut
             famulus
             ●uus
             N.
             in
             tabe●naculis
             beatorum
             constitutus
             ,
             evasisse
             se
             carnales
             glorietur
             angustias
             ,
             diemque
             iudicij
             cum
             fiduciâ
             voto
             glorificationis
             expectet
             .
             
               Pr●f●t
               antiqu
               edit
               .
               Colon.
               a●
               .
            
             1530.
             num
             .
             106.
             
             Tom.
             2.
             
             
               Liturgi●
               .
               Pamel
               .
               pag.
            
             608.
             
             
               &
               Tom.
            
             5.
             
             
               Oper.
               G●egorij
               .
               edit
               .
               Paris
               .
               col
               .
            
             233.
             
             
               Habetur
               &
               prior
               Praefat.
               huius
               pars
               in
               M●ssâ
               Ambro●ianâ
               ,
               tomo
            
             1.
             
             
               Liturg.
               Pamel
               .
               pag.
            
             450.451
             .
             
               posterior
               in
               alterâ
               praefat
               .
               ibid.
               pag.
            
             449.
             
             
               &
               Oper.
               Gregor
               .
               col
            
             232
             a.
             
          
           
             x
             Per
             Christū
             Dominum
             nostrum
             .
             Cujus
             sacram
             passionem
             pro
             immortalibus
             &
             bene
             quiescentibus
             animabus
             sine
             dubio
             celebramus
             :
             pro
             his
             praecipue
             ,
             quibus
             secundae
             nativitatis
             gratiam
             praestitisti
             ;
             qui
             exemplo
             ejusdem
             Iesu
             Christi
             Domini
             nostri
             coeperunt
             esse
             de
             resurrectione
             securi
             .
             Quippè
             qui
             fecisti
             quae
             non
             erant
             ,
             potes
             reparare
             quae
             fuerant
             :
             &
             resurrectionis
             futurae
             nobis
             documenta
             non
             solùm
             per
             Propheticam
             &
             Apostolicam
             doctrinam
             ,
             sed
             per
             ejusdem
             unigeniti
             tui
             Redemptoris
             nostri
             resurrectionem
             dedisti
             .
             
               Praesat
               .
               antiqu
            
             .
             112.
             
             &
             107.
             
             
               G●imold
               .
               Sacramentar
               .
               tom
            
             .
             2.
             
             
               Liturg.
               Pamel
               pag
            
             460.461
             
               &
               tom
            
             .
             5.
             
             
               Oper.
               Gregor
               .
               col
            
             .
             235.
             
          
           
             y
             Deus
             ,
             qui
             universorū
             es
             Creator
             &
             conditor
             ,
             quique
             tuorum
             es
             beatitudo
             Sanctorum
             ;
             praesta
             nobis
             petentibus
             ,
             ut
             spiritum
             fratris
             nostri
             corporis
             nexibus
             absolutum
             in
             beatâ
             resurrectione
             facias
             praesentari
             .
             
               Prec
               .
               Ecclesiast
               Cassandr
               .
               Oper.
               pag.
            
             385.
             
             Tom.
             5.
             
             
               Gregor
               .
               col
            
             .
             228
             e.
             
          
           
             z
             Omnipotens
             &
             misericors
             Deus
             ,
             tuam
             deprecamur
             .
             clementiam
             ,
             quia
             judicio
             tuo
             &
             nascimur
             &
             finimur
             ;
             ut
             animam
             fratris
             nostri
             ,
             quem
             tua
             pietas
             de
             incolatu
             hujus
             mundi
             transue
             praecepit
             ,
             in
             requiem
             aeternam
             suscipias
             ,
             &
             in
             consortio
             electorum
             tuorum
             in
             resurrectione
             sociari
             permittas
             ,
             ut
             in
             aeternâ
             beatitudine
             unâ
             cum
             illis
             sine
             fine
             permaneat
             .
             
               Alcuin
               .
               Offic.
               per
               f●rias
               ,
               Oper.
               pag.
            
             230.231
             .
             
               collat
               .
               cum
               simili
               ,
               tomo
            
             5.
             
             
               Gregor
               ,
               col
            
             .
             228.
             c.
             d.
             
               &
               in
               Operib
               .
               Cassandr
               .
               pag.
            
             385.
             
          
           
             a
             Aeterne
             Deus
             ,
             qui
             nobis
             in
             Christo
             unigenito
             filio
             tuo
             Domino
             nostro
             spem
             beatae
             Resurrectionis
             concessist●
             ;
             praesta
             ,
             quaesumus
             ,
             ut
             animae
             ,
             pro
             quibus
             hoc
             sacrificium
             redemptionis
             nostrae
             tuae
             offerimus
             majestati
             ,
             ad
             beatae
             resurrectionis
             requiem
             ,
             te
             miserante
             ,
             cum
             sanctis
             tuis
             pervenire
             mereantur
             .
             
               Praefat.
               antiqu
            
             .
             110.
             
               edit
               .
               Colon.
               an
            
             .
             1530.
             
             Tom.
             2.
             
             
               Liturg.
               Pamelij
               pag.
            
             609.
             
             Tom.
             5.
             
             
               Gr●gor
               .
               col
            
             .
             236.
             e.
             
          
           
             b
             Haec
             nos
             communio
             ,
             quaesumus
             Domine
             ,
             purget
             á
             crimine
             :
             &
             animae
             famuli
             tui
             N.
             coelestis
             gaudij
             tribuat
             consortium
             ,
             ut
             ante
             thronum
             gloriae
             Christi
             tui
             segregata
             cum
             dextris
             ,
             nihil
             commune
             habeat
             cum
             sinistris
             .
             Tom.
             5
             
               Gregor
               .
               col
            
             33.
             c.
             
          
           
             c
             Per
             Christum
             Dominum
             nostrum
             .
             In
             cujus
             adventu
             ,
             cùm
             geminam
             jusseris
             sist●re
             plebem
             ,
             jubeas
             et
             famulum
             tuum
             á
             numero
             discerni
             malorum
             .
             Quem
             unâ
             tribuas
             poenae
             aeternae
             evadere
             flammas
             ,
             &
             justae
             potiùs
             adipisci
             praemia
             vitae
             .
             
               &c.
               Offic.
               Ambrosian
               .
               tomo
            
             1.
             
             
               Liturgic
               .
               Pamel
               pag
            
             450.
             
          
           
             d
             1.
             
             Cor.
             15.26
             ,
             34.
             
          
           
             e
             2.
             
             Tim.
             1.18
             .
          
           
             f
             Etsi
             quamplures
             orationes
             fidelium
             defunctorum
             legerim
             ,
             quae
             in
             Missali
             Romano
             continentur
             ;
             in
             nullâ
             tamen
             earum
             legi
             ,
             per
             Ecclesiam
             pe●i
             ,
             ut
             citiùs
             á
             poenis
             liberentur
             :
             legi
             tamē
             in
             nonnullis
             peti
             ,
             ut
             ,
             ab
             aeternis
             poenis
             liberentur
             .
             
               Io.
               Medin
               .
               in
               Codice
               de
               Oratione
               ,
               quaest
               .
            
             6.
             
          
           
             g
             Deus
             ,
             cui
             propriū
             est
             misereri
             semper
             &
             parcere
             ;
             te
             supplices
             exoramus
             pro
             animâ
             famuli
             tui
             N.
             quam
             hodie
             de
             hoc
             seculo
             migrare
             jussisti
             :
             ut
             non
             tradas
             eam
             in
             manus
             inimici
             ,
             neque
             obliviscaris
             in
             finem
             ;
             sed
             jubeas
             eam
             á
             sanctis
             Angelis
             suscipi
             ,
             &
             ad
             patriam
             paradisi
             perduci
             :
             ut
             qu●a
             in
             te
             speravit
             &
             credidit
             ,
             non
             poenas
             inferm
             sustineat
             ,
             sed
             gaudia
             aeterna
             possideat
             .
             
               Orat.
               in
               die
               obitus
               s●u
               d●positionis
               ●efuncti
               :
               in
               Missali
               Romano
               reformato
               .
            
          
           
             h
             
               Missal
               .
               Rom.
               edit
               .
               Paris
               .
               an
               .
            
             1529.
             
          
           
             i
             Gratiâ
             tuâ
             illi
             succurrente
             ,
             mereatur
             judicium
             evadere
             ultionis
             aeternae
             ,
             qui
             dum
             víveret
             insignitus
             est
             signaculo
             sanctae
             Trinitatis
             Lib.
             1.
             
               sacr
               .
               Ceremoniar
               .
               Rom.
               Eccles
               sect
               .
            
             15.
             ca.
             1.
             fol.
             152.
             b.
             
               edit
               .
               Colon.
               an
            
             .
             1574.
             
          
           
             k
             Sunt
             aliae
             orationes
             ,
             in
             quibus
             petitur
             ,
             ut
             Deus
             animas
             defunctorū
             in
             corporibus
             ad
             beatitudinem
             in
             die
             judicii
             suscitet
             
               Io.
               Medin
               .
               ut
               suprà
            
             .
          
           
             l
             Absolve
             ,
             quaesumus
             Domine
             ,
             animam
             famuli
             tui
             ab
             omni
             vinculo
             delictorum
             :
             ut
             in
             resurrectionis
             gloriâ
             ,
             inter
             sanctos
             &
             electos
             tuos
             resuscitatus
             respiret
             .
             
               Orat.
               p●o
               d●funct
               .
               in
               Missali
               Ro●ano
               ,
               v●tere
               &
               novo
               .
               nec
               non
               in
               Gregorij
               Sacramentario
               ,
               tom
               .
            
             2.
             
             
               Liturgic
               .
               Pam●lij
               ,
               ●ag
            
             .
             386.
             
               &
               tom
            
             .
             5.
             
               oper
               .
               Gregor
               edi●
               .
               Paris
               .
               col
               .
            
             229
             ,
             230.
             
             
               Similis
               etiam
               oratiuncula
               habetur
               in
               G●egorij
               Antiphonario
               ,
               pag.
            
             175.
             
             
               Pamel●●
               ,
               col
            
             .
             62.
             
               ed●●
               .
               Paris
            
             Erue
             Domine
             animas
             eorum
             ab
             omni
             vinculo
             delictorum
             :
             ut
             in
             resurrectionis
             gloriâ
             inter
             sanctos
             tuos
             resuscitari
             mereantur
             .
          
           
             m
             Deus
             ,
             cui
             omnia
             vivunt
             ,
             &
             cui
             non
             pereunt
             moriendo
             corpora
             nostra
             ,
             sed
             mutantur
             in
             melius
             ;
             te
             supplices
             deprecamur
             ,
             ut
             suscipi
             jubeas
             animā
             famuli
             tui
             N.
             per
             manus
             sanctorum
             Angelorū
             tuorū
             deducēdā
             in
             sinū
             amici
             tui
             Abrahae
             Patriarchae
             ,
             resuscitandamque
             in
             novissimo
             judicij
             magni
             die
             :
             &
             quicquid
             vitiorum
             ,
             Diabolo
             fallente
             ,
             contraxit
             ,
             tu
             pius
             &
             misericors
             abluas
             indulgendo
             .
             
               Pontifical
               .
               Roman
               .
               Clem.
            
             VIII
             .
             
               iussu
               edit
               .
               Romae
               an
            
             .
             1595.
             pag.
             685.
             
             
               &
               Venet.
               an
            
             .
             1572.
             fol.
             226.
             col
             .
             4.
             
             Lib.
             1.
             
               sacr
               .
               Ceremon
               .
               Rom.
               Eccles.
               sect
               .
            
             15.
             ca.
             1.
             fol.
             153
             b.
             
               edit
               .
               Colon.
               Tom.
            
             5.
             
             
               Oper.
               Gregorij
               ,
               col
            
             .
             227.
             
               edit
               .
               Paris
               .
               Prec
               .
               ●cclesiastic
               .
               á
               G.
               Cassandro
               edit
               .
               pag
            
             384.
             
             Operum
             .
          
           
             n
             Respondetur
             ,
             quantum
             ad
             orationes
             quae
             pro
             defunctis
             in
             Ecclesiâ
             fiunt
             ,
             posse
             primò
             dici
             ,
             non
             esse
             necessarium
             omnes
             eas
             ab
             omni
             ineptitudine
             excusare
             .
             Multa
             enim
             in
             Ecclesiâ
             legi
             permittuntur
             ,
             quae
             quamvis
             non
             omnino
             vera
             sint
             ,
             vel
             omnino
             apta
             ,
             conferunt
             tamen
             ad
             fideliū
             devotionē
             excitandam
             &
             augendam
             .
             Talia
             multa
             credendū
             est
             contineri
             in
             historijs
             non
             sacris
             ,
             &
             in
             Legēdis
             Sanctorū
             ,
             &
             in
             opinionibus
             Doctorū
             ,
             &
             Scripturis
             ,
             quae
             omnia
             tolerantur
             in
             Ecclesiâ
             interim
             ,
             dum
             super
             illis
             nulla
             movetur
             quaestio
             ,
             nullumque
             insurgit
             scandalum
             .
             Ac
             proinde
             non
             mirum
             ,
             in
             orationibus
             praedictis
             aliquid
             minùs
             aptum
             contineri
             ,
             &
             ab
             Ecclesiâ
             tolerari
             :
             cùm
             tales
             orationes
             factae
             sint
             á
             personis
             privatis
             ,
             non
             á
             Concilijs
             ,
             nec
             per
             Concilia
             omnino
             sint
             approbatae
             .
             
               Io.
               Medin
               .
               ut
               supr
            
             .
          
           
             o
             Multa
             ridiculosa
             et
             phantastica
             .
             
               Agobard
               .
               ad
               Cantores
               Iugdunens
               de
               Correct
               .
               Antiphonarij
               ,
               pag.
            
             396.
             
               edit
               .
               Paris
            
             .
          
           
             p
             Hâc
             de
             causâ
             &
             Antiphonarium
             pro
             viribus
             nostris
             magnâ
             ex
             parte
             correximus
             :
             amputatis
             his
             ,
             quae
             vel
             superflua
             ,
             vel
             levia
             ,
             vel
             mendacia
             ,
             aut
             blasphema
             videbantur
             .
             
               Id.
               ibid.
               pag.
            
             392.
             
          
           
             q
             Vbi
             non
             apocrypha
             modó
             ex
             Euang.
             Nicodemi
             &
             aliis
             nugis
             sunt
             infarta
             ;
             sed
             ipsae
             adeò
             secretae
             preces
             (
             imo
             ipse
             ,
             prò
             pudor
             &
             dolor
             ,
             Canon
             &
             varians
             &
             redundans
             )
             sunt
             mendis
             turpissimis
             conspurcatae
             .
             
               Wil.
               Lindan
               de
               opt
               .
               gen
               .
               interpr
               .
               script
               .
               lib.
            
             3.
             ca.
             3.
             
          
           
             r
             Missale
             Romanum
             ex
             decreto
             sacrosancti
             Concilii
             Tridentini
             restitutum
             ,
             Pij
             V.
             Pont.
             Max
             jussu
             editum
             ,
             &
             Clementis
             VIII
             .
             auctoritate
             recognitum
             .
             
               Rom.
               an
            
             .
             1604.
             
             Paris
             .
             1605.
             
          
           
             s
             
               Alphons
               .
               Mendoz
               .
               Controvers
               .
               Theologic
               .
               quaest
               .
            
             6.
             
               scholastic
               .
               num
            
             .
             5.
             
          
           
             t
             Sciens
             Ecclesia
             Deum
             potestatem
             habere
             puniendi
             aeternaliter
             animas
             illas
             ,
             per
             quas
             ,
             cùm
             viverent
             ,
             fuerat
             mortaliter
             offensus
             ;
             quodque
             Deus
             potestatē
             suam
             non
             alligaverit
             Scripturis
             ,
             &
             promissis
             quae
             in
             Scripturâ
             con●inentur
             ;
             quan●oquidem
             ipse
             super
             omnia
             est
             ,
             &
             tam
             omnipotens
             post
             promissa
             ,
             acsi
             nil
             promisisset
             :
             ideò
             Ecclesia
             simpliciter
             Deum
             orat
             ,
             ne
             illâ
             absolutâ
             omnipotentiâ
             contra
             animas
             fidelium
             ,
             qui
             in
             gratiâ
             decesserunt
             ,
             utatur
             ;
             ideò
             orat
             ,
             ut
             eas
             ab
             aeternis
             poenis
             ,
             &
             á
             vindictâ
             ,
             &
             judicio
             condemnationis
             liberare
             ,
             &
             ut
             eas
             cum
             suis
             electis
             resuscitare
             ,
             dignetur
             .
             
               Io.
               Medina
               ,
               ut
               supr
            
             .
          
           
             u
             Infernum
             nec
             ego
             expertus
             sum
             ad●uc
             nec
             vos
             :
             &
             fo●tassis
             alia
             via
             erit
             ,
             &
             non
             per
             i●fe●num
             erit
             .
             Incerta
             sunt
             enim
             haec
             .
             
               Augustin
               .
               in
               Psal.
            
             85.
             
          
           
             x
             Nunc
             ille
             vivit
             in
             sinu
             Abraham
             ,
             quicquid
             illud
             est
             quod
             illo
             significatur
             sinu
             ;
             ibi
             Nebridius
             meus
             vivit
             .
             
               Id.
               Confession
               .
               lib.
            
             9.
             cap.
             3.
             
          
           
             y
             Post
             vitam
             istam
             parvam
             nondum
             eris
             ubi
             erunt
             Sancti
             quibus
             dicetur
             ;
             Venite
             benedicti
             Patris
             mei
             ,
             percipite
             regnum
             quod
             vobis
             paratum
             est
             ab
             initio
             mundi
             .
             Nondum
             ibi
             eris
             :
             quis
             nescit
             ?
             Sed
             jam
             poteris
             ibi
             esse
             ,
             ubi
             illum
             quondam
             ulcerosum
             pauperem
             dives
             ille
             superbus
             &
             sterilis
             in
             medijs
             suis
             tormentis
             vidit
             à
             longe
             requiescentem
             .
             In
             illâ
             requie
             positus
             ,
             certé
             securus
             expectas
             judicii
             diem
             ;
             quando
             recipias
             &
             corpus
             ,
             quando
             immuteris
             ut
             angelo
             aequeris
             .
             
               Id.
               in
               Psalm
            
             .
             36.
             conc
             .
             1.
             
          
           
             z
             Tempus
             au●em
             quod
             inter
             h●minis
             mortem
             &
             ultimam
             resurrectionem
             inter
             positum
             est
             ,
             animas
             abditis
             receptaculis
             continet
             ;
             sicut
             unaquaeque
             digna
             est
             vel
             requie
             vel
             aerumnâ
             ,
             pro
             eo
             quod
             sortita
             est
             in
             carne
             cùm
             viveret
             .
             
               Id.
               Enchirid
               .
               ad
               Laurent
               .
               ●ap
               .
            
             108.
             
          
           
             a
             Sed
             quis
             iste
             sit
             modus
             ,
             &
             quae
             sint
             ipsa
             peccata
             ,
             quae
             ita
             impediunt
             perventionem
             ad
             regnū
             Dei
             ,
             ut
             tamen
             sanctorum
             amicorum
             meritis
             impetrent
             indulgentiam
             ;
             difficilimum
             est
             invenire
             ,
             periculosissimū
             definire
             .
             Ego
             certé
             usque
             ad
             hoc
             tempus
             ,
             cùm
             inde
             satagerem
             ,
             ad
             eorū
             indaginem
             pervenire
             non
             potui
             .
             
               Id.
               lib.
            
             21.
             
               de
               Civit.
               Dei
               ,
               cap.
            
             27.
             
          
           
             b
             
               See
               before
               ,
               pag.
            
             173.
             
          
           
             c
             Ex
             his
             quae
             dicta
             sunt
             videtur
             evidentiùs
             apparere
             ,
             in
             illo
             judicio
             quasdam
             quorundam
             purgatorias
             poenas
             futuras
             .
             &c.
             Verùm
             ista
             quaestio
             de
             purgatorijs
             poenis
             ,
             ut
             diligentiùs
             pertractetur
             ,
             in
             tempus
             aliud
             differenda
             est
             .
             
               nempe
               ,
               ubi
               ad
               librum
            
             21.
             
               perventum
               fu●rit
            
             .
          
           
             d
             Hoc
             aget
             caminus
             :
             alios
             in
             sinistram
             separabit
             ,
             alios
             in
             dexteram
             quodammodo
             eliquabit
             .
             
               Aug.
               in
               Psalm
            
             .
             103.
             conc
             .
             3.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origenis
               Philocalia
               cap.
            
             1.
             
          
           
             f
             De
             hoc
             mundo
             secundùm
             communem
             mortem
             istam
             recedentes
             ,
             pro
             actibus
             suis
             &
             meritis
             dispensantur
             prout
             digni
             fuerint
             judicati
             ;
             alii
             quidem
             in
             locum
             qui
             dicitur
             Infernus
             ,
             alij
             in
             sinum
             Abrahae
             ,
             &
             per
             diversa
             quaeque
             vel
             loca
             ,
             vel
             mansiones
             .
             
               Origen
               .
               de
               Principijs
               lib.
            
             4.
             cap.
             2.
             
               cum
               quo
               conferendus
               similis
               eiusdem
               locus
               in
               Numer
               .
            
             31.
             homil
             26.
             
          
           
             g
             Nondum
             receperunt
             laetitiam
             suam
             ,
             ne
             Apostoli
             quidem
             ;
             sed
             &
             ipsi
             expectant
             ,
             ut
             &
             ego
             laetitiae
             eorum
             particeps
             fiam
             .
             Neque
             enim
             decedentes
             hinc
             Sancti
             ,
             continuò
             integra
             meritorum
             suorum
             proemia
             consequuntur
             ;
             sed
             expectant
             etiam
             nos
             licèt
             morantes
             ,
             licèt
             desides
             .
             
               Jd.
               hom
            
             .
             7.
             
               in
               Levit.
               cap.
            
             10.
             
          
           
             h
             Ego
             puto
             ,
             quòd
             &
             post
             resurrectionem
             ex
             mortuis
             indigeamus
             sacramento
             eluente
             nos
             atque
             purgante
             :
             nemo
             enim
             absque
             sordibus
             resurgere
             poterit
             .
             
               Id.
               in
               Luc.
               homil
            
             .
             14.
             
          
           
             i
             Si
             quis
             in
             secundâ
             resurrectione
             servatur
             ,
             iste
             peccator
             est
             qui
             ignis
             indiget
             baptismo
             ;
             qui
             combustione
             purgatur
             ,
             ut
             quicquid
             habuerit
             lignorū
             ,
             foeni
             ,
             &
             stipulae
             ,
             ignis
             consumat
             .
             
               Id.
               in
               Ierem.
               homil
            
             .
             13.
             
          
           
             k
             Sed
             &
             justos
             cùm
             judicaverit
             ,
             etiam
             igni
             eos
             examinabit
             .
             Tum
             quorum
             peccata
             vel
             pondere
             vel
             numero
             praevaluerint
             ,
             perstringentur
             igni
             ,
             atque
             amburentur
             :
             quos
             autem
             plena
             justitia
             &
             maturitas
             virtutis
             incoxe●it
             ,
             ignem
             illum
             non
             sentient
             .
             habent
             enim
             in
             se
             aliquid
             inde
             ,
             quod
             vim
             flammae
             repellat
             ac
             respuat
             .
             Tanta
             est
             vis
             innocentiae
             ,
             ut
             ab
             eâ
             ignis
             ille
             refugiat
             innoxius
             ,
             qui
             accepit
             á
             Deo
             hanc
             potestatem
             .
             ur
             impios
             urat
             ,
             just●s
             obtemperet
             .
             Nec
             tamen
             quisquam
             putet
             ,
             animas
             post
             mortem
             protinùs
             judicari
             .
             Omnes
             in
             unâ
             ,
             communique
             custodiâ
             detinentur
             ,
             donec
             tempus
             adveniat
             ,
             quo
             maximus
             Iudex
             meritorum
             faciat
             examen
             .
             
               Lactant.
               institut
               .
               divin
               .
               lib.
            
             7.
             cap.
             21.
             
          
           
             l
             Exeuntes
             de
             corpore
             ,
             ad
             introitum
             illum
             regni
             coelestis
             ,
             per
             custodiam
             Domini
             fideles
             omnes
             reservabuntur
             ,
             in
             sinu
             scilicèt
             interim
             Abrahae
             collocati
             :
             quò
             adire
             impios
             interjectū
             chaos
             inhibet
             ,
             quousque
             introeundi
             iursum
             in
             regnū
             coelorum
             tempus
             adveniat
             .
             
               Hilar.
               in
               Psal.
            
             120.
             
          
           
             m
             An
             cùm
             ex
             omni
             otioso
             verbo
             rationē
             simus
             praestituri
             ,
             diem
             judicii
             concupiscemus
             ,
             ●n
             quo
             nobis
             est
             ille
             i●defessus
             ignis
             obeundus
             ,
             in
             quo
             subeunda
             sunt
             gravia
             illa
             expiandae
             á
             peccatis
             animae
             supplicia
             ?
             
               Id.
               in
               Psal.
            
             118.
             octonar
             .
             3.
             
          
           
             n
             Salutis
             igitur
             nostrae
             &
             judicii
             tempus
             designat
             in
             Domino
             dieens
             ;
             
               Illé
               baptizabit
               vo●
               in
               Spiritu
               sancto
               &
               igni
            
             :
             quia
             baptizatis
             in
             Spiritu
             sancto
             ,
             reliquum
             sit
             consummari
             igne
             judicii
             .
             
               Id.
               in
               Ma●●h
               .
               canon
            
             .
             2.
             
          
           
             o
             Solvitur
             corpore
             anima
             ,
             &
             post
             finem
             vitae
             hujus
             ,
             adhuc
             tamen
             futuri
             judicii
             ambiguo
             suspenditur
             .
             Ita
             finis
             nullus
             ,
             ubi
             finis
             putatur
             .
             
               Ambr.
               de
               Cain
               &
               Abel
               ,
               lib.
            
             2.
             cap.
             2.
             
          
           
             p
             Siquidem
             &
             in
             Esdrae
             libris
             legimus
             ;
             quia
             cùm
             venerit
             judicii
             dies
             ,
             reddet
             terra
             defunctorum
             corpora
             ,
             &
             pulvis
             reddet
             eas
             quae
             in
             tumulis
             requiescunt
             reliquias
             mortuorum
             .
             Et
             habitacula
             ,
             inquit
             ,
             reddent
             animas
             quae
             his
             commendatae
             sunt
             :
             &
             revelabitur
             altissimus
             super
             sedem
             judicii
             .
             
               Ambros.
               de
               bono
               mortis
               ,
               cap.
            
             10.
             ex
             4.
             
             Esdr.
             7.32
             ,
             33.
             
          
           
             q
             Denique
             &
             scriptura
             habitacula
             illa
             animarum
             promptuaria
             nuncupavit
             :
             quae
             occurrens
             querelae
             humanae
             ,
             eo
             quòd
             justi
             qui
             praecesserunt
             videantur
             usque
             ad
             judicii
             diem
             ,
             per
             plurimum
             scilicèt
             temporis
             ,
             debitâ
             sibi
             remuneratione
             fraudari
             ;
             mirabiliter
             ait
             Coronae
             esse
             similem
             judicii
             diem
             ,
             in
             quo
             sicut
             novissimorum
             tarditas
             ,
             sic
             non
             priorum
             velocitas
             .
             Coronae
             enim
             dies
             expectatur
             ab
             omnibus
             ;
             ut
             intra
             eum
             diem
             &
             victi
             erubescant
             ,
             &
             victores
             palmam
             adipiscantur
             victoriae
             .
             
               Id.
               ibid.
               ●u
            
             4.
             
             Esdr.
             4.35
             .
             &
             5.41
             ,
             42.
             
          
           
             r
             Ergo
             dum
             expectatur
             plenitudo
             temporis
             ,
             expectant
             animae
             remunerationem
             debitam
             .
             Alias
             manet
             poena
             ,
             alias
             gloria
             :
             &
             tamen
             nec
             illae
             interim
             sine
             injuriâ
             ,
             nec
             istae
             sine
             fructu
             sunt
             .
             Ibid.
             
          
           
             s
             Igne
             ergo
             purgabuntur
             filij
             Levi
             ,
             igne
             Ezechiel
             ,
             igne
             Daniel
             .
             Sed
             hi
             etsi
             per
             ignē
             examinabuntur
             ,
             dicent
             tamen
             :
             T●ansivimus
             per
             ignē
             &
             aquam
             .
             Alij
             in
             igne
             remanebunt
             .
             
               Id.
               in
               Psalm
            
             .
             36.
             
          
           
             t
             Et
             si
             salvos
             faciet
             Dominus
             servos
             suos
             ;
             salvi
             erimus
             per
             fidem
             ,
             sic
             tamen
             salvi
             quasi
             per
             ignem
             .
             Etsi
             non
             exuremur
             ,
             tamen
             uremur
             .
             
               Id.
               ibid.
            
             
          
           
             u
             Siquidem
             post
             consummationem
             seculi
             ,
             missis
             angelis
             qui
             segregent
             bonos
             &
             malos
             ,
             hoc
             futurum
             est
             baptisma
             ;
             quando
             per
             caminū
             ignis
             iniquitas
             exuretur
             ,
             ut
             in
             regno
             Dei
             fulgeant
             justi
             sicut
             Sol
             in
             regno
             patris
             sui
             .
             Et
             si
             aliquis
             ut
             Petrus
             sit
             ,
             ut
             Ioannes
             ,
             baptizatur
             hoc
             igni
             
               Id
               in
               Psalm
            
             .
             118.
             serm
             3.
             
          
           
             x
             Sed
             quia
             hîc
             purgatus
             ,
             iterùm
             necesse
             habet
             illic
             purificari
             :
             illic
             quoque
             nos
             purificet
             ,
             quando
             dicat
             Dominus
             ;
             Intrate
             in
             requiem
             meam
             .
             ut
             unu●quisque
             nostrûm
             ustus
             romphaeâ
             illâ
             fiammeâ
             non
             exustus
             ,
             introgrestus
             in
             illam
             paradisi
             amoenitatem
             ,
             gratias
             agat
             domino
             suo
             ,
             dicens
             :
             Induxisti
             nos
             in
             ref●igerium
             
               Id.
               ibid.
               Vid.
               &
               scim
            
             .
             20.
             
               i●
               cund
               .
               Psal.
            
             118.
             
          
           
             y
             Qui
             opinantur
             ,
             animas
             hominum
             non
             judicari
             in
             morte
             ,
             nec
             proemiū
             aut
             poenam
             recipere
             ,
             sed
             reservari
             in
             abditis
             receptaculis
             usque
             ad
             judicium
             universale
             ;
             consequenter
             dicunt
             ,
             sicut
             non
             accipiunt
             homines
             ultimum
             proemium
             vel
             poenam
             ,
             ita
             neque
             etiam
             purgari
             ,
             donec
             sit
             facta
             generalis
             Resurrectio
             ,
             &
             Iudicium
             :
             ex
             quo
             satis
             consequenter
             dice●e
             potuerunt
             ,
             purgandos
             esse
             homines
             igne
             conflagrationis
             .
             
               Fr.
               Suarez
               ,
               in
            
             3
             
               part
               Thom.
               quaest
            
             .
             9
             a●t
             .
             6.
             d●sput
             .
             57.
             sect
             .
             1.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gregor
               .
               Ceram
               .
               h●mil
               .
               in
               Indictionis
               sive
               novi
               anni
               principium
               .
            
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anastas
               .
               Sinait
               .
               (
               al.
               N●can
               .
               )
               quaest
               .
            
             91.
             
          
           
             b
             Error
             veterum
             quorundam
             ,
             &
             recentioris
             Graeciae
             .
             
               Grets●r
               .
               ibid.
               in
               marg
               .
               pag.
            
             501.
             
               edit
               .
               Ing●lstad
            
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Marc.
               Ephesius
               ,
               in
               Epistolâ
               Encyclicâ
               contra
               Concil
               Florentin
               .
               Vid.
               &
               Gennadium
               Scholarium
               ,
               in
               Defens
               .
               Concil
               .
               Florentin
               .
               cap.
            
             3.
             sect
             .
             2.
             
          
           
             d
             
               Io.
               Molan
               .
               histor
               .
               Imag.
               lib.
            
             3.
             cap
             36.
             
          
           
             e
             Postobitu●
             gloriosissimi
             Hieronymi
             ,
             qua●dam
             haeresis
             inter
             Graecos
             ,
             id
             est
             ,
             secta
             surrexit
             ,
             quae
             ad
             Latinos
             usque
             devenit
             ,
             quae
             suis
             nefandis
             nitebatur
             rationibus
             probare
             :
             quòd
             animae
             beatorū
             usque
             ad
             universalis
             judicii
             diē
             ,
             in
             quo
             eorum
             corporibus
             erant
             iterum
             conjungendae
             ,
             visione
             &
             cognitione
             divinâ
             ,
             in
             quâ
             tota
             constitit
             beatitudo
             sanctorū
             ,
             privabuntur
             ;
             &
             damnatorū
             animae
             similiter
             ad
             diem
             illum
             nullis
             cruciabuntur
             poenis
             .
             Quorum
             ratio
             talis
             erat
             ;
             Sicut
             anima
             cum
             corpore
             meruit
             vel
             peccavit
             ,
             ita
             cum
             corpore
             recipit
             proemia
             sive
             poenas
             .
             Asserebant
             etiam
             illius
             sectae
             nequissimi
             ,
             nullum
             fore
             purgatorij
             locum
             in
             que
             animae
             ,
             quae
             nondum
             de
             suis
             peccatis
             in
             mundo
             plenam
             egissent
             poenitentiam
             ,
             purgarentur
             .
             Quâ
             quidem
             sectaâ
             pestiferâ
             crebrescente
             ,
             tantus
             in
             nos
             dolor
             irruit
             ,
             ut
             nos
             ampliùs
             pigeret
             vivere
             .
             
               Pseudo-Cyrillus
               ,
               tom
            
             .
             2.
             
               operum
               Augustini
               ,
               epist
            
             206.
             
               &
               sub
               finem
               tomi
            
             4.
             
               operum
               Hieronymi
               edit
               .
               Basil.
               vel
            
             9.
             
               ut
               á
               Mariano
               Victorio
               ●omi
               sunt
               dispositi
               .
            
          
           
             f
             Nam
             (
             ut
             mihi
             postmodùm
             interroganti
             dixerunt
             )
             beatus
             Hieronymus
             eos
             conduxerat
             secum
             in
             Paradisum
             ,
             Purgatorium
             ,
             &
             Infernum
             :
             ut
             quae
             ibi
             agebantur
             ,
             patefacerent
             universis
             .
             Ibid.
             
          
           
             g
             
               ●i●sfeld
               .
               de
               condition
               animr
               .
               post
               mortē
               ,
               sect
            
             5.
             
          
           
             h
             
               Fran.
               Suarez
               in
            
             3
             
               part
               .
               Thom.
               tom
            
             4.
             disput
             .
             45.
             sect
             .
             1.
             num
             .
             1.
             
          
           
             i
             Sequentes
             quendā
             hujus
             haereseos
             invēto●em
             Archiepiscopū
             quondam
             Caesareae
             Cappadociae
             ,
             Andream
             nomine
             ;
             qui
             dicit
             ,
             propria
             corpora
             praestolari
             ,
             ut
             cum
             cis
             ,
             cum
             quibus
             bona
             vel
             mala
             cōmiserint
             ,
             retributiones
             similiter
             factorū
             recipiant
             .
             
               Tractat
               .
               contra
               Graecos
               :
               in
               tomo
               auctorum
               á
               Petro
               Steuartio
               edit
               .
               Ingelstad
               .
               an
               .
            
             1616.
             pag.
             562.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Andr
               .
               Caesar.
               cap.
            
             17.
             
               commentar
               .
               in
               Apocalyps
            
             .
          
           
             l
             Haec
             sententia
             diserté
             est
             jam
             condemnata
             ;
             &
             ab
             Ecclesiâ
             proscripta
             .
             
               Theod.
               Peltan
               .
               ad
               marginem
               Latinae
               sua
               versionis
               .
            
          
           
             m
             Sunt
             adhuc
             alij
             hujus
             erroris
             patroni
             ,
             viri
             quidem
             illustres
             ,
             sanctitate
             perinde
             ac
             scientiâ
             clari
             :
             Irenaeus
             videlicèt
             beatissunus
             pro
             Christo
             martyr
             ,
             Theophylactus
             Bulgariae
             episcopus
             ,
             beatus
             Bernardus
             .
             Nec
             mirari
             quisquam
             debet
             ,
             si
             tanti
             viri
             in
             tam
             pestiferum
             erro●ē
             sunt
             lapsi
             :
             quoniam
             (
             ut
             beatus
             Iacobus
             Apostolusait
             )
             qui
             non
             offendit
             in
             verbo
             ,
             hic
             perfectus
             est
             vir
             .
             
               Alphons
               .
               Castr.
               lib.
            
             3.
             
               advers
               .
               haereses
               ;
               verbo
            
             ,
             Beatitudo
             ,
             haer
             .
             6.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theophylact.
               in
               Luc.
            
             12.
             
          
           
             o
             
               O●bern
               .
               &
               Eadmer
               .
               (
               &
               ex
               ●is
               ,
               Capgrav
               .
               &
               Suriu●
               )
               in
               vitâ
               Dunstani
               .
               Vid.
               Gulielm
               .
               Malme●buriens
               .
               de
               gestis
               Regum
               Anglor
               .
               lib.
            
             2.
             fol.
             30.
             b.
             
               &
               lib.
            
             1.
             
               de
               gestis
               Pontific
               .
               Anglor
               .
               fol.
            
             115.
             
             ●
             .
             
               edit
               .
               Londin
            
             .
          
           
             p
             Injungatis
             mihi
             ,
             ut
             secundùm
             voluntatē
             Dei
             sim
             in
             poenis
             Purgatorij
             usque
             in
             diem
             ●ud●cii
             .
             
               Matth.
               Paru
               hist.
               Angl.
               an
            
             .
             1198.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrys●st
               .
               in
               Ma●th
               .
               homil
               .
            
             31.
             
             Graec.
             (
             32.
             
             
               Latin.
               )
               indeque
               homil
            
             .
             69.
             
               pe●pe●àm
               insc●ipted
               populum
               Antiochen
            
             .
          
           
             r
             Non
             vid●tur
             otiosum
             ,
             si
             pro
             his
             intercedimus
             ,
             qui
             jam
             requie
             perfruūtur
             ,
             ut
             eorum
             requies
             augeatur
             .
             
               Iuo
               ,
               ep
            
             .
             174.
             
          
           
             s
             Licèt
             plerique
             reputent
             non
             indignum
             ,
             Sanctorum
             gloriā
             usque
             ad
             judicium
             augmentari
             :
             &
             ideò
             Ecclesiam
             interim
             sané
             posse
             augmentum
             glorificationis
             eorum
             optare
             .
             Innoc.
             111.
             
               epist.
               ad
               archiep
               .
               Lugdun
               .
               Cap.
            
             Cùm
             Marthae
             
               Extr●
               .
               de
               celebr
               .
               M●ssar
               .
            
          
           
             t
             Omnipotens
             &
             misericors
             Deus
             ,
             inclina
             ,
             qua
             sumus
             ,
             venerabiles
             aures
             tuas
             ad
             exiguas
             preces
             nostras
             ,
             quas
             ante
             conspectum
             majestatis
             tuae
             p●o
             animâ
             famuli
             tui
             N.
             humiliter
             fundimus
             :
             ut
             quia
             de
             qualitate
             vitae
             ejus
             diffidimus
             ,
             de
             abundantiâ
             pietatis
             tuae
             consolemur
             ;
             &
             si
             plenam
             veniam
             anima
             ipsius
             obtinere
             non
             potest
             ,
             saltem
             vel
             inter
             ipsa
             tormenta
             quae
             forsitan
             patitur
             ,
             refrigerium
             de
             abundantiâ
             miserationum
             tuarum
             sentiat
             .
             
               Orat.
               pro
               defunc●
               .
               in
               M●ss●li
               Romano
               ,
               edit
               .
               Parisan
               .
            
             1529.
             
             
               Grim●ld
               .
               Sacramentar
               .
               tom
            
             .
             2.
             
             
               Liturgic
               .
               Pamelij
               ,
               pag.
            
             457.
             
          
           
             Prudent
             .
             lib.
             Cathem●riu●̄n
             ,
             ●ymn
             .
             ●
             .
          
           
             x
             
               August
               .
               E●chirid
               .
               ad
               Laurent
               .
               cap.
            
             110.112.113
             .
             
               Hieronym
               .
               lib.
            
             1.
             
               contra
               Pelag.
               &
               in
               fine
               Commenta●ior
               .
               in
               Esai
               .
               Gregor
               .
               Nazianz
               orat
               .
            
             40.
             
               de
               Baptismo
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             (
             
               the
               Latin
               ●dition
               r●ndreth
               this
               ,
               not
               very
               faithfully
            
             :
             Hoc
             igitur
             non
             plorabimus
             ,
             dic
             ,
             oro
             ?
             non
             tentabimus
             nos
             ab
             his
             periculis
             eripere
             ?
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
               Act.
               hom
            
             .
             21.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Id.
               in
               epist.
               ad
               Philip.
               hom
               .
            
             3.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             d
             
               Andr.
               Hierosolymitan
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               pag.
            
             ●9
             .
             
               edit
               .
               Meursij
            
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Damascen
               .
               serm
               .
               de
               Defunctis
               .
            
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Eucholog
               .
               Grae●
               .
               cap.
            
             19.
             
          
           
             g
             Nolite
             quaeso
             dicere
             in
             cordibus
             vestris
             ,
             falsum
             hoc
             aut
             fictum
             esse
             .
             Quaerite
             ,
             si
             placet
             ,
             apud
             Graecos
             :
             Graeca
             certé
             omnis
             testatur
             haec
             Ecclesia
             .
             
               Hug.
               Etherian
               .
               de
               regr●ssu
               animar
               .
               ab
               Inferis
               ,
               cap.
            
             15.
             
          
           
             h
             
               Io.
               Diacon
               .
               Vit.
               Gregor
               .
               li.
            
             2.
             cap.
             44.
             
          
           
             i
             
               Gregor
               .
               Moral
               .
               in
               Iob
               ,
               lib.
            
             34.
             cap.
             16.
             
               quod
               pen●
               ad
               verbum
               descriptum
               etiam
               habetur
               lib.
            
             4.
             
             
               Dialogor
               .
               cap.
            
             44.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               Seleuc
               .
               in
               ipso
               initio
               Commentarij
               de
               vitâ
               Theclae
               .
            
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Damascen
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Simeon
               .
               Metaphrast
               .
               in
               vitâ
               Theclae
               ,
            
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               Sel●us
               .
               lib.
            
             1.
             
               de
               vitâ
               The●lae
            
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Damas●en
             .
          
           
             p
             Non
             est
             dubium
             quin
             Angelus
             fuit
             qui
             in
             cranio
             loquebatur
             
               Renat
               .
               ●au●ent
               .
               annotat
               .
               in
               ●er●ullian
               de
               Aniwâ
               .
               cap.
            
             33.
             
          
           
             q
             Ad
             rem
             itaque
             dico
             ,
             caput
             illud
             ,
             quod
             ,
             ut
             habetur
             in
             D.
             Damasceno
             ,
             in
             viâ
             jacebat
             ,
             nō
             fuisse
             hominis
             damnat●
             ,
             sed
             justi
             existentis
             in
             Purgatorio
             :
             nam
             Damascenus
             non
             dicit
             in
             illo
             sermone
             ,
             quòd
             fuerit
             hominis
             Gentilis
             ,
             ut
             ibi
             patet
             .
             
               Alp●o●s
               Mend●z
               .
               Controv
               T●eolo●
               qu●
               scholast
               ●e●t
            
             5
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               M●na
               .
               Graec.
               Ian●ar
            
             .
             19.
             
          
           
             s
             
               Vit.
               Paltum
               .
               edit
               .
               Lugdun
               .
               an
               .
            
             1515.
             f●l
             105.
             col
             .
             3.4
             .
             
               &
               fol.
            
             143.
             col
             .
             1.2
             .
             
               &
               edi
               .
               Antuerp
               .
               an
               .
            
             1615.
             pag.
             526.
             
             &
             656.
             
          
           
             t
             Quòd
             si
             D.
             Tho.
             hanc
             historiam
             referens
             ex
             Vitis
             patrum
             ,
             dicit
             fuisse
             caput
             Gentilis
             ,
             ipse
             nodum
             hunc
             tenetur
             enodare
             .
             
               Alphons
               .
               Mendoz
               ut
               supr
            
             .
          
           
             u
             
               Thom.
               Aquin.
               in
               lib.
            
             4.
             
             
               Sentent
               .
               distinct
            
             .
             45.
             quaest
             .
             2.
             artic
             .
             2
             ad
             4.
             
             
               &
               Durād
               .
               in
               eand
               .
               quaest
               .
               num
               .
            
             15.
             
          
           
             x
             At
             fortasse
             meliùs
             rejicerentur
             ,
             ut
             falsa
             &
             apocrypha
             ,
             quae
             afferuntur
             de
             illo
             cranio
             .
             
               Bellarmin
               .
               de
               Purgator
               .
               lib.
            
             2.
             cap.
             ●8
             .
          
           
             y
             Quare
             quod
             de
             Trajano
             &
             Falconillâ
             (
             quos
             liberatos
             ex
             inferno
             orationibus
             S.
             Gregorij
             &
             Theclae
             ,
             ex
             Damasceno
             ,
             &
             quibusdam
             alijs
             ,
             vulgò
             fertur
             :
             )
             quae
             item
             de
             Cranio
             arido
             interrogato
             á
             Macario
             ,
             ex
             historiâ
             Pailadij
             ad
             Lausum
             referuntur
             ,
             ficta
             &
             commentitia
             sunt
             .
             
               Steph.
               Durant
               .
               de
               ritib.
               Eccles.
               lib.
            
             2.
             cap.
             43.
             sect
             .
             12.
             
          
           
             z
             Frustrà
             itaque
             nonnulli
             ,
             imò
             quamplurimi
             ,
             aete●nam
             damnatorum
             poenam
             ,
             &
             cruciatus
             sine
             intermissione
             perpetuos
             ,
             humano
             miserantur
             affectu
             ;
             atque
             ita
             futurū
             esse
             non
             credunt
             .
             
               Augustin
               .
               Enchirid
               .
               ad
               Laurent
               cap.
            
             112.
             
          
           
             a
             
               Ioh●n
               .
               Climac
               .
               in
               fine
            
             5.
             
               gradus
               Scalae
               suae
            
             .
          
           
             b
             Sunt
             enim
             nunc
             etiam
             ,
             qui
             ideirco
             peccatis
             suis
             ponere
             finem
             negligunt
             ,
             quia
             habere
             quandoque
             finem
             futura
             super
             se
             judicia
             suspicantur
             .
             
               Gregor
               .
               Moral
               .
               in
               Iob
               ,
               lib.
            
             34.
             cap.
             16.
             
          
           
             c
             
               Gloss.
               in
               Graetian
               caus
            
             .
             13.
             quaest
             .
             2.
             cap.
             23
             Tempus
             .
             
               Durand
               in
               lib.
            
             4.
             
             
               Sentent
               .
               dist
            
             .
             45.
             quaest
             .
             2.
             num
             .
             7.
             
             Haec
             est
             sententia
             aliquorum
             Iuristarum
             .
          
           
             d
             Quia
             in
             divisione
             lineae
             tandem
             pervenitur
             ad
             hoc
             quod
             non
             est
             sensibile
             :
             corpus
             enim
             sensibile
             non
             est
             in
             infinitum
             divisibile
             .
             Et
             sic
             sequeretur
             ,
             quòd
             post
             mu●ta
             suffragia
             poena
             reman●●s
             propter
             sui
             parvitatem
             non
             sentiretur
             ;
             &
             ita
             non
             esset
             poena
             .
             
               ●hom
               in
            
             4.
             
             
               Sentenl
               .
               dist
            
             .
             45.
             qu.
             2.
             art
             .
             2.
             
          
           
             e
             
               Durand
               ,
               in
            
             4.
             d
             45.
             q.
             2.
             num
             8.
             
          
           
             f
             Hoc
             tempore
             quidam
             religiosus
             ab
             Hicrosolymis
             re
             diens
             in
             Siciliâ
             reclusi
             cujus●ā
             humanitate
             a
             liquandiu
             recreatus
             ,
             didicit
             ab
             eo
             intercete●●
             ,
             quòd
             in
             illâ
             v●●iniâ
             essent
             〈◊〉
             ●ructantia
             flammarum
             incendia
             ,
             quae
             ●oca
             vocantur
             ab
             incolis
             O●lae
             Vulcani
             ,
             in
             quibus
             animae
             reproborū
             luant
             diversa
             pro
             meritorū
             qualitate
             supplicia
             ;
             ad
             ea
             exequ●nda
             d●pu●atis
             ibi
             daemonibus
             ,
             quorum
             se
             crebrò
             voces
             ,
             iras
             ,
             &
             terrores
             ,
             saepè
             etiam
             ●julatus
             〈◊〉
             dicebat
             ,
             plangen●ium
             quòd
             animae
             damnatorū
             eriperentur
             de
             manibus
             eorum
             per
             〈◊〉
             &
             preces
             fideliū
             ;
             &
             hoc
             tempore
             magis
             per
             orationes
             Cluniacens●um
             ,
             orantiū
             indefessé
             pro
             defunctorum
             requie
             .
             Hoc
             per
             ipsum
             Abbas
             Odilo
             compe●o
             ,
             constituit
             per
             omnia
             monasteri●
             sibi
             ●ubjecta
             ,
             ut
             sicut
             primo
             die
             Novembris
             solemnitas
             omniū
             Sanctorum
             agitur
             ,
             ita
             s●quē●i
             die
             memoria
             omniū
             in
             Christo
             quies
             ētiū
             celebretur
             Quiritus
             ad
             multas
             Ecclesias
             transions
             ,
             fideliū
             defunctorū
             memoriā
             solemnizari
             fecit
             .
             
               Sigeberi
               .
               Ch●on
               .
               an
            
             .
             998.
             
          
           
             g
             Dues
             ,
             cui
             soli
             cognitus
             est
             numerus
             electorū
             in
             supernâ
             felicitate
             locandorum
             :
             tribue
             quaesumus
             ,
             ut
             universorū
             ,
             quos
             in
             oratione
             commendatos
             suscepimus
             ,
             vel
             omnium
             sideliū
             nomina
             ,
             beatae
             praedestinationis
             liber
             asscripta
             retineat
             .
             
               Gregor
               .
               Oper.
               tom
            
             .
             5.
             col
             .
             226.
             
             
               Alcuin
               .
               lib.
               Sacramentor
               .
               cap.
            
             18.
             
             
               Oper.
               col
            
             .
             1190.
             
             
               Missal
               .
               Roman
               .
               edit
               .
               Paris●an
               .
            
             1529.
             
               inter
               Orationes
               commun●s
            
             .
          
           
             h
             
               Raphäel
               Volater●an
               .
               Commentar
               .
               Vrban
               .
               lib.
            
             21.
             
          
           
             i
             
               Bonaventur
               .
               in
               Prelogo
               Vitae
               Francisci
               .
               Bernardin
               .
               d●
               Busto
               ,
               Rosar
               tom
               .
            
             2.
             serm
             .
             27.
             ●a
             .
             1.2
             .
          
           
             k
             
               Fulbert
               .
               Carnot●●s
               .
               epist.
            
             66.
             
          
           
             l
             In
             quibus
             etiam
             locis
             a●in●e
             reproborū
             d●versa
             luunt
             pro
             meritorum
             qualitate
             tormenta
             .
             
               Petr.
               Dami●n
               in
               vit
               .
               Odd.
               ●omo
               .
            
             1.
             
             
               Suri●
               ,
               Ianuar.
            
             1.
             
          
           
             m
             Quòd
             orationibus
             &
             eleemosynis
             quorundam
             ,
             adversus
             eos
             infoe
             derabiliter
             concertantiū
             ,
             frequenter
             ex
             eorum
             manibus
             eriperentur
             animae
             damnatorum
             .
             Inter
             caetera
             de
             Cluniacensium
             caetu
             permaximā
             &
             eorum
             abbate
             querimoniam
             faciunt
             ,
             quia
             quàm
             sae
             pè
             per
             eos
             sui
             ●uris
             vernaculos
             perdunt
             .
             Ibid.
             
          
           
             n
             
               Allen
               of
               Purgatory
               and
               prayer
               for
               the
               dead
               ,
               lib.
            
             2.
             cap.
             14.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiphan
               .
               infine
               Panarij
               .
               pag.
            
             465.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             466.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               haeres
            
             .
             75.
             pag.
             388.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Aërius
               ,
               apud
               Epiphan
               .
               ib.
               pag.
            
             386.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gobar
               in
               Photij
               Bibliothe
               :
               â
               vel
               .
            
             232.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Di●nys
               .
               Eccles.
               Hierarch
               .
               cap.
            
             7.
             
               init
               E●
               postea
            
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiphan
               .
               haeres
            
             .
             75.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Dionys.
               Eccl●s
               .
               Hierarch
               .
               cap.
            
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Clem.
               Consti●ut
               Apost
               .
               lib.
            
             6.
             cap.
             29.
             
          
           
             a
             1.
             
             Thess.
             4.13
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             (
             
               f.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Epiphan
               haer
            
             .
             75.
             
          
           
             c
             Luk.
             15
             ●●
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiphan
               .
               contra
               Aëri
               .
               haer
               .
            
             75.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               cont
               .
               Cathar
               .
               haer
               .
            
             59.
             
          
           
             f
             Ad
             hoc
             etiā
             est
             univ●rsalis
             ●cclesiae
             consue●udo
             ,
             quae
             p●o
             defunctis
             o●at
             :
             quae
             quidem
             oratio
             inu●ilis
             esset
             ,
             si
             Purgatorium
             post
             mortem
             non
             ponatur
             .
             
               Thom.
               contr
               .
               Gentiles
               ,
               lib.
            
             4.
             cap.
             91.
             
          
           
             g
             
               Fr.
               Suaerez
               ,
               tom
            
             4.
             in
             3.
             
               part
               .
               Thom.
               disp
            
             .
             ●8
             .
             sect
             .
             4.
             ●um
             .
             10.
             
          
           
             h
             Illa
             formula
             precandi
             pro
             Apostolis
             ,
             Martyribus
             &
             caet
             .
             meritò
             per
             des●etudinem
             exolevit
             .
             
               Alphons
               .
               Mend●z
               .
               Controvers
               Theologic
               .
               quaest
               .
            
             6.
             
               s●holast
               .
               s●ct
            
             .
             7.
             
          
           
             i
             Graeci
             sacrificia
             &
             preces
             offerunt
             Deo
             pro
             mortuis
             ;
             non
             beatis
             certé
             ,
             neque
             damnatis
             ad
             inferos
             ,
             quod
             plané
             esset
             absurdum
             &
             impium
             .
             
               Io.
               Azor.
               Institut
               .
               moral
               .
               tom
               .
            
             1.
             lib.
             8.
             cap.
             20.
             
          
           
             k
             Quamvis
             de
             statu
             illo
             animarum
             ,
             quibus
             haec
             prodessent
             ,
             non
             satis
             constaret
             ,
             nee
             inter
             omnes
             conveniret
             :
             omnes
             tamen
             hoc
             officium
             ,
             ut
             testimonium
             charitatis
             erga
             defunctos
             ,
             &
             ut
             professionē
             fidei
             de
             immortalitate
             animarum
             &
             futurâ
             resurrectione
             ,
             Deo
             gratum
             &
             Ecclesiae
             utile
             esse
             judicârunt
             .
             
               Cassand
               .
               Consultat
               .
               ad
               Fe●dinand
               .
               l.
               &
               Maximilian
               .
            
             II.
             artic
             .
             24.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Iustin.
               r●sp
               .
               ad
               Orthod
               .
               quaest
               .
            
             60.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Greg.
               Nazianz
               in
               Ca●m
               .
               de
               rebus
               suis.
               
            
          
           
             n
             Post
             mortē
             poena
             peccati
             est
             immedicabilis
             .
             
               Theodoret.
               quaest
               .
               in
               lib.
            
             2.
             
             
               Reg.
               cap
            
             18.19
             .
          
           
             o
             Obscuré
             licèt
             docemur
             ,
             per
             hanc
             sententiolam
             ,
             novum
             dogma
             quod
             la●tat
             :
             dum
             in
             praesenti
             saeculo
             sumus
             ,
             sive
             orationibus
             sive
             consilijs
             invicē
             posse
             nos
             coadjuvari
             ;
             cùm
             autem
             ante
             tribunal
             Christi
             venerimus
             ,
             non
             Iob
             ,
             non
             Daniel
             ,
             nec
             Noe
             rogare
             posse
             pro
             quoquam
             ,
             sed
             unumquemque
             portare
             onus
             suum
             .
             
               Hieronym
               .
               lib.
            
             3.
             
             
               Comm●ntar
               in
               Galat.
               cap.
            
             6.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Phot.
               Bibliothec.
               volum
            
             .
             232.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Dionys.
               Eccles.
               Hierarch
               .
               cap.
            
             7.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               ibid.
            
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               etc.
               Id
               ibid.
            
             
          
           
             u
             
               See
               above
               ,
               pag.
            
             135.161.162
             .
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Dionys●u●
               .
               suprà
            
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               ●d
               ibid.
            
             
          
           
             z
             Super
             ter●ā
             inquit
             nam
             in
             hâc
             ligatione
             defunctum
             nusquam
             dixit
             absolvi
             .
             
               Gelas
               in
               Commonitorio
               ad
            
             〈◊〉
             .
          
           
             a
             Quod
             manens
             in
             corpore
             non
             receperit
             ,
             consequi
             exutus
             carne
             non
             poterit
             .
             
               Leo
               ,
               epist
            
             89.
             v●l
             91.
             
               ad
               Th●od●rimo
            
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Maxim.
               schol
               .
               in
               Eccles.
               Hierarch
               cap.
            
             7.
             
          
           
             c
             Virum
             oblatio
             ,
             quae
             sit
             pro
             quiescentibus
             ,
             aliquid
             eorum
             conserat
             animabus
             ?
             
               Augustin
               ad
               Dul●it
               .
               qu●est
            
             .
             2.
             
          
           
             d
             Ád
             quod
             multi
             dicunt
             ,
             quòd
             si
             al.
             quis
             beneficij
             in
             hoc
             locus
             possit
             esse
             post
             mortem
             ;
             quanto
             magis
             sibi
             anima
             ferret
             i●sa
             refr●geria
             ,
             sua
             per
             s●
             illic
             confitendo
             peccata
             ,
             quàm
             in
             eorum
             refrigeriū
             ab
             alijs
             oblatio
             procuratur
             .
             Ibid.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Cyr●ll
               .
               Cateches
            
             .
             5.
             
             My●tagogic
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anastas
               .
               sin
               .
               pag.
            
             540
             
               edit
               .
               Graecolat
            
             .
          
           
             g
             Quòd
             bona
             vivorum
             mortuis
             prodesse
             valeant
             ,
             &
             hi
             haeretici
             negant
             ,
             &
             ●uidam
             etiam
             Catholici
             dubitare
             videntur
             .
             
               Petr.
               Cluniac
               .
               ●p●st
               .
               contra
               Petrobrusianos
               .
            
          
           
             h
             Pro
             obeuntibus
             quoque
             consul●isse
             dignosceris
             ,
             si
             lice
             at
             oblationes
             offerre
             .
             
               Gregor
               .
               II.
               vel
               III.
               epist.
               ad
               Bonifac.
               in
               tomis
               Conciliorū
               .
            
          
           
             i
             Scio
             plerosque
             vanis
             opinionibus
             defor●ari
             ,
             putantes
             non
             esse
             orandum
             pro
             mortuis
             ;
             eo
             quòd
             neque
             Christus
             ,
             neque
             Apostoli
             ejus
             successores
             haec
             scriptis
             intimaverint
             .
             Nesciūt
             quidem
             illi
             plura
             esse
             ,
             ac
             persummé
             necessaria
             ,
             quae
             sancta
             Ecclesia
             frequentat
             ,
             quorum
             traditio
             ex
             scripturis
             non
             habetur
             :
             nihilo
             tamen
             minus
             ad
             cultum
             Dei
             pertinent
             ,
             &
             vigorem
             maximum
             obtinent
             .
             
               Hug.
               Etherian
               .
               de
               Animar
               .
               regr●ss
               .
               ab
               infer
               .
               cap.
            
             13
             
          
           
             a
             An
             ab
             eo
             loco
             distinctus
             fue●it
             ,
             in
             quo
             nunc
             in●a●tes
             sine
             baptismo
             de
             vitâ
             decedent●s
             recipi
             creduntu●
             ,
             Theologi
             dubitan●
             ;
             nec
             est
             qui●quam
             de
             re
             dubiâ
             temerè
             pronuntiandum
             
               ●o
               .
               Maldon
               .
               ●omment
               .
               in
               Luc.
            
             ●6
             .
             22
             .
          
           
             b
             In
             quem
             (
             limbum
             )
             aute
             adventū
             Christi
             sancti
             Patres
             descendebant
             :
             nunc
             vero
             pueri
             ,
             qu●
             absque
             baptismo
             decedunt
             ,
             sine
             poenâ
             sensibili
             ,
             detinentur
             .
             
               ●act
               .
               contr
               .
               Graec.
               in
               tomo
               auctorum
               á
               P.
               Situartio
               edit
               .
               pag.
            
             565.
             
          
           
             c
             Nunc
             vacuus
             remanet
             .
             
               Bell●r
               .
               de
               Purgator
               .
               lib.
            
             2
             cap.
             6.
             
          
           
             d
             Manet
             autem
             ,
             manebitque
             ,
             licèt
             vacuus
             ,
             hic
             infernus
             ;
             ut
             testimonium
             perhibeat
             tùm
             justitiae
             ,
             tùm
             misericordiae
             Dei.
             
               Henric.
               Vicus
               ,
               de
               ●es●ensu
               Christi
               ad
               inf●ros
               ,
               sect
               .
            
             41.
             
             
               Vi●
               .
               Abu●●us
               .
               Paradox
            
             5
             cap.
             183.
             
          
           
             e
             Aliud
             enim
             Inferi
             ;
             ut
             puto
             ,
             aliud
             quoque
             Abrahae
             sinus
             .
             
               Tertull
               .
               advers
               .
               Mar●ion
               lib.
            
             4.
             ca●
             .
             34
             
          
           
             f
             Non
             utique
             sinus
             ille
             Abrahae
             ,
             id
             est
             ,
             secret●●
             cujusdā
             quietis
             habitatio
             ,
             aliqua
             pars
             Inserorum
             esse
             credenda
             est
             .
             
               Augustin
               epist.
            
             99.
             
               ad
               Euodium
            
             .
          
           
             g
             Quòd
             animae
             piorum
             nō
             fuerint
             in
             coelo
             ante
             Christi
             ascensionem
             .
             
               Be●larmin
               .
               de
               Ch●ist
               .
               lib.
            
             4.
             cap.
             11.
             
          
           
             h
             Luk.
             23.43
             .
          
           
             i
             Vera
             ergo
             expositio
             est
             Theophylacti
             ,
             Ambrosij
             ,
             Bedae
             ,
             &
             aliorum
             ,
             qui
             per
             paradisum
             intelligunt
             regnum
             coelorum
             .
             
               Bellarm.
               de
               Sanct
               Beatit
               .
               lib.
            
             1.
             cap.
             3.
             
          
           
             k
             2.
             
             Cori●
             .
             12.2.4
             .
          
           
             l
             
               Henr.
               Vic.
               de
               des●ens
               .
               ad
               infer
               .
               sect
            
             41
             pag.
             129.
             
             
               Vide
               Thom.
               in
            
             3.
             
               part
               .
               Sum
               quaest
            
             .
             52.
             art
             .
             4.
             .
             
             ad
             ●
             .
             
               &
               Lyranu●s
               in
               Luc.
            
             23.43
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             1.
             
             Maccab.
             2.58
             .
          
           
             n
             Luk.
             9.31
             .
          
           
             o
             Luk.
             16.22
             ,
             25.
             
          
           
             p
             Hebr.
             11
             .
             1●
             ,
             14
             ,
             16.
             
          
           
             q
             Hebr.
             13.14
             .
          
           
             r
             Act.
             15.11
             .
          
           
             s
             Habak
             2
             4.
             
             Rom
             1.16
             ,
             17.
             
          
           
             t
             1.
             
             Thess.
             4.16
             .
          
           
             u
             Rom.
             4.6
             ,
             7
             ,
             8
             ,
             9.
             
             Gal.
             3.8
             ,
             9.
             
          
           
             x
             Psal.
             16
             11.
             
          
           
             y
             ●uk
             .
             16.28
             .
          
           
             z
             Matth.
             8.11
             ,
             12.
             
          
           
             a
             Sed
             Marcion
             aliorsum
             cogit
             ,
             scilicet
             utramque
             mercedem
             Creatoris
             ,
             sive
             tormēti
             sive
             refrigerij
             ,
             apud
             inferos
             determinet
             eis
             positam
             qui
             Legi
             &
             Prophetis
             obedierint
             ;
             Christi
             veró
             &
             Dei
             sui
             coel●stem
             desiniat
             sinum
             &
             portum
             .
             
               Tertullian
               .
               lib.
            
             4.
             
               contra
               Marcion
               .
               cap.
            
             34.
             
             
               Vid.
               etiā
               lib.
            
             3.
             cap.
             24.
             
          
           
             *
             
               In
               D.
            
             Bez●●
             
               Grae●olitino
               Euangeliorum
               ve●e●and●e
               vit●statis
               e●emplari
               ,
               quod
               in
               pu●licâ
               Cant●brigie●sis
               academi●e
               Bibliothecâ
               asservatur
               ;
               historiae
               h●ic
               praet●●i●t●tur
               i●●a
               pr●es●tio
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             〈◊〉
             
               ●imilis
               e●iam
               in
               Missali
            
             R●m●no
             ●feriâ
             5
             post
             Dominicam
             2.
             
             Quadragesimae
             )
             legebatur
             :
             Dixit
             Iesus
             discipulis
             suis
             parabolam
             hanc
             .
             
               Verùm
               in
               Missali
               reformato
               duae
               po●teriores
               voces
               sublatae
               nuper
               sunt
               .
            
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ori●en
               .
               Dialog
            
             .
             2.
             
               contra
               Marcion
            
             .
          
           
             c
             Respondebimus
             ,
             &
             hâc
             ipsâ
             scripturâ
             revincente
             oculos
             ejus
             ,
             quae
             ab
             infernis
             discernit
             Abrahae
             sinum
             pauperi
             .
             Aliud
             enim
             Inferi
             ,
             ut
             puto
             ,
             aliud
             quoque
             Abrahae
             sinus
             .
             Nam
             &
             magnum
             ait
             intercedere
             regiones
             istas
             prosundum
             ,
             &
             transitum
             utrinque
             prohibere
             Sed
             nec
             allevâsset
             dives
             oculos
             ,
             &
             quidem
             de
             longinquo
             ,
             nisi
             in
             superiora
             ,
             &
             de
             altitudinis
             longinquo
             per
             im●ensam
             illā
             distantiam
             sublimitatis
             &
             profunditatis
             .
             
               Tertull.
               advers
               .
               Marcion
               ,
               lib.
            
             4
             cap
             34.
             
          
           
             d
             Eam
             itaque
             reg●onem
             sinū
             dico
             Abrahae
             ,
             etsi
             non
             coelestem
             ,
             sublimiorem
             tamen
             inferis
             ,
             interim
             refrigeriū
             ,
             praebituram
             animabus
             justorū
             ,
             donec
             consummatio
             rerum
             resurrectionem
             omnium
             p●●nitudine
             mercedis
             expungat
             .
             
               I●
               .
               I●id
            
             .
          
           
             e
             Augustinu●
             ,
             etsi
             in
             epist.
             99.
             ambigere
             videtur
             ,
             an
             sinus
             Abraham
             ,
             ubi
             erant
             animae
             Patrum
             olim
             ,
             in
             inferno
             esset
             an
             alibi
             :
             tamē
             lib.
             20
             de
             civit
             .
             Dei
             ,
             cap
             15.
             affi●at
             in
             inferno
             fuisse
             ;
             ut
             caeteri
             omnes
             Patre●
             semper
             docuerunt
             .
             
               Bellarmin
               de
               Christ.
               lib.
            
             4.
             cap.
             11.
             
               in
               fine
            
             .
          
           
             f
             Quanquam
             in
             his
             ipsis
             tanti
             magistri
             verbis
             ,
             ubi
             ait
             dixisse
             Abraham
             ,
             Inter
             vos
             &
             nos
             chaos
             magnum
             firmatum
             est
             ;
             satis
             ,
             ut
             opinor
             ,
             appareat
             non
             esse
             quandam
             partē
             &
             quasi
             membrum
             Inferorum
             tantae
             illius
             felicitatis
             sinum
             .
             
               Aug●st
               .
               epist
            
             99.
             
          
           
             g
             Si
             enim
             non
             asburdé
             credividetur
             ,
             antiquos
             etiam
             sanctos
             ,
             qui
             venturi
             Christi
             ténuerunt
             fidē
             ,
             locis
             quidem
             á
             tormentis
             impiorum
             remotissimis
             ,
             sed
             apud
             inferos
             fuisse
             ,
             donec
             eos
             inde
             sanguis
             Christi
             ,
             &
             ad
             ea
             loca
             descensus
             c●ueret
             :
             profectò
             deinceps
             boni
             fideles
             effuso
             illo
             pretio
             jam
             redempti
             ,
             prorsùs
             inferos
             nesciunt
             ,
             do●ec
             etiam
             receptis
             corporibus
             bona
             recipiant
             quae
             merentur
             .
             
               Id.
               de
               Civit.
               Dei
               ,
               lib.
            
             20.
             cap.
             15.
             
          
           
             h
             Vtrùm
             sinus
             ille
             Abrahae
             ubi
             dives
             impius
             ,
             cùm
             in
             tormentis
             esset
             inferni
             ,
             requiescentem
             pauperem
             vidit
             ,
             vel
             paradisi
             censendus
             vocabulo
             ,
             vel
             ad
             inferos
             pertinere
             existimandus
             sit
             ;
             non
             facilè
             dixerim
             .
             
               I●
               .
               epist
            
             57.
             
          
           
             i
             Etenim
             apud
             inferos
             ut●ùm
             in
             locis
             quibusdā
             fuisset
             jam
             Abraham
             ;
             non
             satis
             possumus
             definire
             .
             
               Id.
               in
               Psal.
            
             85.
             
          
           
             k
             Proinde
             ,
             ut
             dixi
             ,
             nondū
             inveni
             ,
             &
             adhue
             quaero
             nec
             mihi
             occurrit
             inferos
             alicubi
             in
             bono
             posuisse
             Scripturā
             duntaxat
             Canonicam
             .
             Non
             autē
             in
             bono
             accipiendum
             sinum
             Abrahae
             ,
             &
             illam
             requiem
             ,
             quò
             ab
             angelis
             pius
             pauper
             ablatus
             est
             ,
             nescio
             utrum
             quisquam
             possit
             audire
             :
             &
             ideò
             quo
             modo
             eum
             apud
             inferos
             credamus
             esse
             ,
             non
             video
             .
             
               Id.
               de
               Gen
               ad
               lit
               .
               l●b
               .
            
             12.
             cap.
             33.
             
          
           
             l
             Quanquam
             &
             illud
             me
             nondum
             invenisse
             confiteor
             ,
             inferos
             appellatos
             ,
             ubi
             justorum
             animae
             requiescunt
             .
             
               Id.
               ibid.
            
             
          
           
             m
             Quanto
             magis
             ergo
             post
             hanc
             vitam
             etiam
             sinus
             ille
             Abrahae
             Paradisus
             dici
             potest
             ;
             ubi
             jam
             nulla
             tentatio
             ,
             ubi
             tanta
             requies
             post
             omnes
             dolores
             vitae
             hujus
             ?
             Neque
             enim
             &
             lux
             ibi
             non
             est
             propria
             quaedam
             &
             sui
             generis
             ,
             &
             profectò
             magna
             ;
             quam
             dives
             ille
             de
             tormentis
             &
             tenebris
             inferorū
             ,
             tam
             u●ique
             de
             longinquo
             cùm
             magnū
             chaos
             esset
             in
             medio
             ,
             sic
             tamen
             vidit
             ut
             ibi
             illu
             quondā
             contemptū
             pauperē
             agnosceret
             .
             
               Id.
               ibid.
               cap.
            
             34.
             
          
           
             n
             Sinus
             Abrahae
             ,
             ●equies
             ●st
             bea●on●●
             pauperum
             ,
             quorū
             est
             r●gnu
             coelotum
             ,
             in
             quo
             post
             hanc
             vitā
             recipiuntur
             .
             
               Id.
               Quaestion
               .
               Eli●●●el
               .
               lib.
            
             2.
             cap.
             38.
             
          
           
             o
             Per
             sinum
             Abrahae
             ,
             Isaac
             ,
             &
             ●acob
             ,
             sanctus
             Dionysius
             Areopagita
             divinissimas
             illas
             fo●tunatasque
             sedes
             designatas
             asserit
             ,
             quae
             omnes
             justos
             post
             ●ehe●ssimā
             consummationem
             intia
             sese
             recipiunt
             .
             
               ●it
               .
               Bo●●r
               .
               in
               Luc.
               cap.
            
             16.
             
               in
               ipso
               fine
            
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Diot●●●
               Eccl
               Hi●r
               cap.
            
             7.
             
          
           
             q
             Veni
             in
             gremium
             Iacob
             :
             ut
             sicut
             Lazarus
             p●uper
             in
             Abrahae
             simi
             ,
             ita
             etiam
             tu
             in
             Iacob
             patriarchae
             tramquillitate
             requiescas
             .
             Sinu●
             enim
             Patriarcharum
             recessus
             quidam
             est
             quietis
             aeternae
             .
             
               Ambros.
               orat
               .
               de
               obitu
               Valentinian●
               Imp.
               
            
          
           
             r
             Ibimus
             ubi
             sinum
             suum
             Abrahā
             sanctus
             expandit
             ,
             ut
             suscipiat
             pauperes
             ,
             sicur
             suscepit
             &
             Lazarū
             :
             in
             quo
             sinu
             requiescunt
             ,
             qui
             in
             hoc
             seculo
             gravia
             atque
             aspera
             pertulerunt
             .
             
               Id
               de
               bono
               mortis
               .
               cap.
            
             12.
             
          
           
             s
             In
             Paradisum
             ascenditur
             ,
             in
             Infernū
             descenditur
             .
             Descendant
             ,
             inquit
             ,
             in
             infernum
             viventes
             .
             Ideoque
             Lazarus
             pauper
             per
             angelos
             in
             Abrahae
             sinum
             est
             elevatus
             .
             
               Id.
               in
               Psalm
            
             .
             48.
             
          
           
             t
             Vide
             illuna
             pauperem
             bonis
             omnibus
             abundantem
             ,
             quem
             sancti
             Patriarchae
             requies
             beata
             circumdabat
             .
             
               Id.
               ibid.
            
             
          
           
             u
             Lazarus
             in
             Abrahae
             sinu
             recumbens
             ,
             vitam
             carpebat
             aeternam
             .
             
               Id.
               in
               Psal.
            
             118.
             serm
             .
             3.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               homil
               .
               in
               Divit
               .
               &
               Lazar.
               tom
               .
            
             5.
             
               edit
               .
               Savil.
               pag.
            
             730.
             
          
           
             *
             Etenebris
             autem
             quae
             sunt
             in
             luce
             tuemur
             .
             Quod
             contrà
             facere
             in
             tenebris
             é
             luce
             nequimus
             .
             
               Lucret.
               de
               rer
               .
               nat
               .
               lib.
            
             4.
             
          
           
             y
             Erexit
             oculos
             in
             coelum
             de
             loco
             tormentorum
             ,
             &
             clamavitad
             patrem
             Abraham
             .
             
               Homil.
               in
               illud
               Psalm
            
             .
             33.
             
             Quis
             est
             homo
             .
             tom
             .
             1.
             
             
               Oper.
               Chrysost.
            
             
          
           
             z
             Beatus
             pauper
             migravit
             ad
             .
             oelum
             ;
             &
             dives
             pu●pu●â
             tectus
             mansit
             in
             inferno
             .
             ●
             .
             id
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               lib.
            
             1.
             
               de
               Provident
               .
               ad
               Stager
               .
               tom
               .
            
             6.
             
               ●dit
               Savil.
               pag.
            
             96.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               illud
               :
               Intrate
               per
               ang●st
               port
               .
               t●m
               .
            
             5.
             
               edit
               .
               Savil.
               pag.
            
             179.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             180.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Matth.
               homil
            
             .
             26.
             
               edit
               .
               Graec.
            
             27.
             Latin.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               etc
               Ibid.
            
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Basil.
               homil
            
             .
             1.
             
               de
               Ieiunio
            
             .
          
           
             g
             Vtamur
             ergo
             &
             nos
             hâc
             viâ
             quâ
             rediri
             ad
             Paradisum
             potest
             .
             etc.
             Illuc
             praecessit
             Lazarus
             
               Serm
               de
               Ieiunio
            
             ,
             Zenoni
             Veronensi
             
               perpe●àem
               attributus
            
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Asterius
               ,
               in
               homil
               .
               de
               divite
               &
               Lazaro
               .
            
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Cyrill
               .
               Alexandr
               .
               homil
               .
               Paschal
               .
            
             11.
             
          
           
             k
             Pauper
             beatitudinem
             emit
             mendicitate
             ;
             dives
             suppliciū
             facultate
             .
             Pauper
             cum
             pen●tus
             nil
             haberet
             ,
             emit
             a●ternas
             divitias
             egestate
             .
             
               Salvian
               .
               Massil
               .
               lib.
            
             3.
             
               ad
               Eccles.
               Catholic
               .
               advers
               .
               avaritiā
               .
               Prior
               e●iam
               sententiae
               habetur
               apud
               authorem
               serm
               .
            
             227.
             
               de
               Tempore
               ,
               tom
            
             .
             10.
             
             
               Oper.
               Augustini
            
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Gregor
               .
               Nazianz.
               orat
            
             .
             16.
             
               de
               pauperum
               amore
               ,
               pag.
            
             262.
             
               edit
               Graecolat
            
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               orat
            
             .
             44.
             
               in
               Pentecost
               .
               pag.
            
             714.
             
          
           
             n
             Prudent
             .
             Cathemerin●●
             .
             Hymn
             .
             10.
             
          
           
             o
             Nimirum
             ad
             Deum
             ;
             ad
             illum
             ,
             inquam
             ,
             beatum
             finem
             &
             requietem
             .
             
               Catena
               Graec.
               in
               Iob.
               cap.
            
             1.
             
               à
               P.
               Comitolo
               conversa
            
             .
          
           
             p
             Illo
             ,
             inquit
             ,
             ibo
             ,
             ubi
             sunt
             tabernacula
             justorū
             ,
             ubi
             sunt
             sanctorum
             gloriae
             ,
             ubi
             est
             fidelium
             requies
             ,
             ubi
             est
             piorum
             consolatio
             ,
             ubi
             est
             misericor
             dium
             ha●reditas
             ,
             ubi
             est
             immaculatorum
             beatitudo
             ,
             ubi
             est
             veracium
             laetitia
             &
             consolatio
             .
             Illuc
             ibo
             ,
             ubi
             est
             lux
             &
             vita
             ,
             ubi
             est
             gloria
             &
             jucunditas
             ,
             ubi
             est
             laetitia
             &
             exultatio
             ;
             vel
             unde
             aufugit
             dolor
             ,
             tristitia
             &
             gemitus
             ,
             ubi
             obliviscuntur
             priores
             tribulationes
             has
             quae
             sunt
             in
             corpore
             super
             terram
             .
             Illuc
             ibo
             ,
             ubi
             est
             tribulationum
             depositio
             ,
             ubi
             est
             remuncratio
             laborum
             ,
             ubi
             Abrahae
             sinus
             ,
             ubi
             Isaac
             proprietas
             ,
             ubi
             Israel
             familiaritas
             ,
             ubi
             sanctorum
             animae
             ,
             ubi
             angelorum
             chori
             ,
             ubi
             archangelorum
             voces
             ,
             ubi
             spiritus
             sancti
             illuminatio
             ,
             ubi
             Christi
             regnum
             ,
             ubi
             aeterni
             Dei
             patris
             infecta
             gloria
             atque
             beatus
             conspectus
             .
             
               Origen
               .
               in
               Iob.
               lib.
            
             1.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gregor
               .
               Nyssen
               .
               Dialog
               de
               Animâ
               &
               Resurrect
               .
               tom
               .
            
             2.
             
             
               Oper.
               pag.
            
             651.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               tractat
            
             .
             2.
             
               de
               Psalm
               .
               inscript
               .
               cap.
            
             6.
             (
             tom
             .
             1.
             
             
               Oper.
               pag.
            
             304.
             )
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Id.
               de
               Hominis
               Opificio
               ,
               cap.
            
             22.
             
          
           
             t
             Vnde
             apparet
             sapienti
             cuique
             qui
             aliquando
             Elysios
             audierit
             ,
             esse
             aliquam
             localem
             determinationem
             ,
             quae
             sinus
             dicta
             sit
             Abrahae
             ,
             ad
             recipiendas
             animas
             filiorum
             ejus
             etiam
             ex
             Nationibus
             ,
             patris
             scilicèt
             multarum
             Nationum
             in
             Abrahae
             censum
             deputandarum
             ,
             &
             câdē
             fide
             quâ
             &
             Abraham
             Deo
             credidit
             ,
             nullo
             sub
             jogo
             legis
             ,
             nec
             in
             signo
             circumcisionis
             .
             Eam
             itaque
             regionem
             sinum
             dico
             Abrahae
             ,
             etsi
             non
             coelestem
             sublimio●em
             tamen
             inferis
             ,
             interim
             refrigeriū
             praebiturā
             animabus
             justorū
             ,
             donec
             consummatio
             rerum
             resurrectionem
             omniū
             plenitudine
             mercedis
             expungat
             .
             
               Tertullian
               .
               lib.
            
             4.
             
               coutr
               .
               Marci●n
               .
               cap.
            
             34.
             
          
           
             u
             Exeuntes
             de
             corpore
             ad
             in●io●tum
             illum
             regni
             coelestis
             per
             custodiam
             Domini
             fideles
             omnes
             reservabuntur
             :
             in
             sinu
             scilic●t
             interim
             Abrahae
             collocati
             ,
             quò
             adire
             impios
             interjectum
             chaos
             inhibet
             ,
             quousque
             introeundi
             rursum
             in
             regnum
             coelorum
             tempus
             adveniat
             .
             
               Huar
               .
               in
               Psalm
            
             120.
             
          
           
             x
             Testes
             nobis
             Euangelicus
             dives
             &
             pauper
             :
             quorum
             unu
             ●angeli
             in
             sedibus
             beatorum
             &
             in
             Abrahae
             sinu
             lo●averunt
             ,
             aliū
             statim
             poenae
             regio
             suscepit
             .
             
               id
               .
               in
               Ps●lm
            
             .
             2.
             
          
           
             y
             Indicij
             enim
             dies
             ,
             vel
             beatitudinis
             retr●butio
             est
             aeterna
             vel
             po●na●
             Tempus
             veró
             mortis
             habet
             unumquemque
             suis
             legibus
             ,
             dum
             ad
             judi●ium
             unumqu●●
             q●e
             aut
             Abraham
             reservat
             aut
             poena
             .
             
               Jd.
               ibid.
            
             
          
           
             z
             In
             hoc
             quod
             apud
             ●nfe●●●●
             Abrahamum
             vidit
             ,
             haec
             subesse
             á
             quibusdā
             ratio
             putatur
             ;
             quòd
             omnes
             Sancti
             ante
             adventum
             Domini
             nostri
             Iesu
             Christi
             etiam
             ad
             inserna
             ,
             licet
             in
             r●f●igerij
             locum
             ,
             descendisse
             dicuntur
             .
             Alij
             opinantur
             locum
             illum
             in
             quo
             Abraham
             erat
             ,
             ab
             illis
             inferni
             locis
             seorsim
             in
             superioribus
             fuisse
             cōstitutum
             :
             propter
             quod
             dicat
             Dominus
             de
             illo
             Divite
             ,
             quòd
             elevans
             oculos
             suos
             cùm
             esset
             in
             tormentis
             ,
             vidit
             Abraham
             de
             longé
             .
             
               Theophil
               .
               Antioch
               .
               Allegor
               .
               in
               Johann
               .
               lib.
            
             4.
             
               ●ucher
               .
               Lugd.
               de
               quaestionib
               .
               novi
               Testam
               in
               Lucâ
               .
            
          
           
             a
             Si
             non
             absurdé
             credi
             videtur
             
               Primasius
               ,
               lib.
            
             5
             
               in
               Apocalyps
               .
               cap
            
             20
             
               secutus
               Augustinum
               ,
               lib.
            
             20.
             
               de
               Civil
               .
               Dei
               ,
               cap.
            
             15.
             
          
           
             b
             Vis
             autem
             manifesté
             scire
             ,
             quoniam
             ante
             Christum
             coeli
             si
             aperiebantur
             ,
             iterùm
             claudebantur
             Na●
             justi
             quidem
             forsitan
             ascendebant
             in
             coelum
             ;
             peccatores
             autem
             nequaquam
             .
             Ideò
             autem
             dixi
             ,
             forsitan
             ,
             ne
             quibusdam
             placeat
             etiam
             ante
             Christi
             adventum
             justorum
             animas
             ascendere
             potuisse
             in
             coelum
             Alioqui
             nullam
             animam
             ante
             Christum
             arbitror
             ascendisse
             in
             co●lum
             ,
             ex
             quo
             peccavit
             Adam
             ,
             &
             clausi
             sunt
             ei
             coeli
             :
             sed
             omnes
             in
             inferno
             detentas
             .
             
               Op.
               imper●
               .
               in
               Matt●
               .
               homil
               .
            
             4.
             
               int●r
               Opera
               Ch●ysostomi
            
             .
          
           
             c
             Vt
             enim
             arbitror
             ,
             etiam
             patres
             nostri
             Abraham
             ,
             Isaac
             ,
             &
             Iacob
             ,
             &
             totus
             chorus
             sanctorum
             Vatum
             &
             justorum
             ,
             Christi
             adventu
             perfru●ti
             sunt
             
               Catena
               Graeca
               in
               Cantica
               utriusque
               Testamenti
               ,
               ab
               Ant.
               Carafâ
               convers
               .
               tom
               .
            
             1.
             
             
               Operū
               Theo●oreti
               ,
               pag.
            
             729.
             
               edit
               .
               Colon.
            
             1573.
             
          
           
             d
             
               Hieronym
               .
               ep
            
             .
             151.
             
               ad
               Algas
               .
               quaest
            
             .
             1.
             
               &
               lib.
            
             2.
             
               ●ommentar
               .
               in
               Matth.
               cap.
            
             11.
             
          
           
             e
             
               Ruffin
               .
               in
               exposit
               .
               Symboli
               .
            
          
           
             f
             
               Ven.
               Fortunat.
               in
               exposit
               .
               Symboli
               .
            
          
           
             g
             
               Gregor
               .
               lib.
            
             1.
             
               in
               Ezechiel
               .
               homil
            
             .
             1.
             
               &
               in
               Euangel
               .
               hom
            
             .
             6.
             
          
           
             h
             
               Julian
               .
               Tolet.
               lib.
            
             2.
             
               contra
               Iudaeos
            
             .
          
           
             i
             
               Euseb.
               Homil.
               in
               Euangel
               .
               Dominic
               .
            
             3.
             
             Adventus
             .
          
           
             k
             Matth.
             11.3
             .
             Luk.
             7.19
             ,
             20.
             
          
           
             l
             
               Chrysost.
               in
               Matth.
            
             11.
             hom
             .
             36.
             
               edit
               .
               Graec.
               vel
            
             37.
             
             Latin.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anastas
               .
               Sinait
               .
               (
               al.
               Nicaenus
               )
               quaest
               .
            
             112.
             
          
           
             n
             Non
             enim
             solùm
             interitū
             corporū
             dissolvit
             in
             sepulchro
             ;
             sed
             &
             captivas
             animas
             ex
             inferno
             ,
             in
             quo
             per
             tyrannidem
             detinebantur
             ,
             liberavit
             ,
             &
             fortasse
             non
             per
             tyrannidem
             ,
             sed
             pro
             multis
             debitis
             detinebantur
             :
             quibus
             persolutis
             ,
             qui
             propter
             liberationem
             descenderat
             ,
             reduxit
             magnam
             copiam
             captivorum
             .
             
               Anastas
               .
               Sinait
               .
               de
               rect
               .
               dogmatib
               .
               o●at
               .
            
             5.
             
          
           
             o
             In
             eo
             spoliati
             sunt
             Inferni
             .
             In
             eo
             liberatus
             est
             Adamus
             ex
             moeroribus
             .
             
               Id.
               in
               Hexaemer
               .
               l●b
            
             .
             7.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             
               sive
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Athanas.
               de
               sa●utari
               adventu
               Christi
               ,
               advers
               .
               Apollinar
               .
            
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Author
               ser●onis
               in
               Passionem
               &
               Crucem
               Dom.
               inter
               opera
               Athanasij
               .
            
          
           
             r
             Simulque
             considerandum
             ,
             quód
             Abrahā
             apud
             inseros
             erat
             :
             necdum
             enim
             Christus
             resurrexerat
             ,
             qui
             illum
             in
             Paradisum
             duceret
             .
             Antequàm
             Christus
             moreretur
             ,
             nemo
             in
             Paradisum
             conscenderat
             ,
             nisi
             latro
             .
             Rhomphaea
             illa
             flammea
             ,
             &
             vertigo
             illa
             claudebat
             paradisum
             .
             Non
             poterat
             aliqui●
             intrare
             in
             Paradisum
             ,
             quem
             Christus
             clauserat
             :
             latro
             primus
             cum
             Christo
             intravit
             .
             
               Homil.
               in
               Luc.
            
             16.
             
               de
               Divit
               .
               tomo
            
             2.
             
             
               Oper.
               Chrysost.
               Lati●
            
             .
          
           
             s
             Paradisus
             pauperis
             ,
             sinus
             erat
             Abrahae
             ,
             Ibid.
             
          
           
             t
             Dicat
             mihi
             aliquis
             :
             In
             inferno
             est
             Paradisus
             ?
             Ego
             hoc
             dico
             ,
             quia
             sinus
             Abrahae
             Paradisi
             veritas
             est
             :
             sed
             &
             sanctissimum
             Paradisum
             fateor
             .
             Ibid.
             
          
           
             u
             Confer
             locum
             ex
             Augustino
             ,
             de
             Genesi
             ad
             li●et
             .
             lib.
             12.
             cap.
             34.
             suprà
             citatum
             ,
             in
             fine
             pag.
             259.
             
          
           
             x
             Nulli
             patet
             coelum
             t●r●á
             a●huc
             salvâ
             ,
             ne
             dixerim
             clau●â
             .
             Cum
             transactione
             enim
             mundi
             reserabuntur
             regna
             coelorum
             .
             
               Tertull.
               de
               A●imâ
               ,
               cap.
            
             5●
             .
          
           
             y
             Q●omodo
             Perpetua
             for●issima
             martyr
             sub
             die
             passionis
             in
             revelatione
             Paradisi
             ,
             solos
             illic
             commartyre●
             suos
             ridit
             ;
             nisi
             quia
             nullis
             romphaea
             Paradisi
             janitrix
             cedit
             ,
             nisi
             qui
             in
             Christo
             decesse●i●t
             ?
             Tota
             Paradisi
             clavis
             tuus
             sanguis
             est
             .
             
               Ibid.
               Vid.
               etiā
               lib.
               de
               Resurrect
               .
               carn
               cap.
            
             4●
             .
          
           
             z
             Si
             persecutio
             venerit
             ,
             imitemur
             latronem
             :
             si
             pax
             fuerit
             ,
             imitemur
             Lazarum
             Si
             martyrium
             fecerimus
             ,
             statim
             intrabimus
             Paradisum
             :
             si
             paupertatis
             poenam
             sustinuerimus
             ,
             statim
             in
             sinum
             Abrahae
             .
             Habet
             &
             sanguis
             ,
             habet
             &
             pax
             loca
             sua
             :
             habet
             &
             paupertas
             martyrium
             suum
             ,
             &
             egestas
             benè
             tolerata
             facit
             marty●ium
             ;
             sed
             egestas
             propter
             Christum
             ,
             non
             propter
             necessitatem
             .
             
               Homil.
               de
               Divite
               .
               inter
               ●pera
               Chrysost.
               
            
          
           
             a
             Habes
             etiam
             de
             Paradiso
             á
             nobis
             libellum
             ,
             quo
             constituimus
             o●nem
             animam
             apud
             inferos
             sequestrari
             in
             diem
             Domini
             .
             
               Tertull.
               de
               Ani●
               cap.
            
             55
             Omnes
             ergo
             animae
             penes
             inferos
             ?
             inquis
             ,
             Velis
             ac
             nolis
             ,
             &
             supplicia
             jam
             illic
             &
             refrigeria
             habes
             ,
             pauperem
             &
             divitem
             .
             &c
             Cur
             enim
             non
             p●tes
             animam
             &
             puniri
             &
             fov●ri
             in
             inferis
             ,
             interim
             sub
             expectati●ne
             utriusque
             judicij
             in
             quâdam
             usurpatione
             &
             candidâ
             ejus
             ?
             
               Ibid.
               cap
               ult
            
             .
          
           
             b
             Quòd
             si
             Christus
             Deus
             ,
             quia
             &
             homo
             ,
             mortuus
             secundùm
             scriptu●as
             ,
             &
             sepultus
             secundùm
             ea
             dem
             ,
             hic
             quoque
             legi
             satisfecit
             ,
             formâ
             humanae
             mortis
             apud
             inferos
             functus
             ;
             nec
             antè
             ascendit
             in
             sublimiora
             coelorum
             ,
             quàm
             descendit
             in
             inferiora
             terrarum
             ,
             ut
             illic
             Patriarchas
             &
             Prophetas
             compotes
             sui
             faceret
             :
             habes
             ,
             &
             regionem
             inferûm
             subterraneam
             credere
             ,
             &
             illos
             cubito
             pellere
             ,
             qui
             satis
             superbé
             non
             putent
             animas
             fidelium
             inferis
             dignas
             ;
             servi
             super
             magistrum
             ,
             aspernati
             si
             fortè
             in
             Abrahae
             sinu
             ,
             expectandae
             resurrectionis
             solatium
             earpere
             .
             
               Ibid.
               cap.
            
             55.
             
          
           
             c
             Dominus
             noster
             Iesus
             Ch●istus
             ad
             forna●em
             descendit
             inferni
             ,
             in
             quo
             cla●s●●
             ,
             &
             p●ccatorum
             .
             &
             justo●um
             animae
             ten●bantur
             .
             ut
             absq●e
             executi●ne
             &
             noxâ
             ●ui
             ,
             ●os
             qui
             tenebantur
             in●lusi
             ,
             m●rtis
             vinculi
             lib
             raret
             .
             
               Id
               lib.
            
             ●
             
               in
               Dan●el
               cap.
            
             3.
             
          
           
             d
             Invo●avit
             ergo
             rede●ptor
             ●oster
             nomen
             Domini
             d●
             lacu
             nov●ssimo
             ,
             cùm
             in
             virtute
             divinitatis
             descendit
             ad
             inferos
             ,
             &
             destructis
             claustris
             Tartari
             ,
             suos
             quos
             ibi
             reperit
             eruens
             ,
             victo●
             ad
             superos
             ascen●it
             .
             
               Id.
               lib.
            
             2.
             
               in
               Lament
               .
               Ierem.
               cap.
            
             3.
             
          
           
             e
             Infernus
             locus
             suppliciorum
             atque
             cruciatuum
             est
             ,
             in
             quo
             videtur
             dives
             purpuratus
             :
             ad
             quem
             descendit
             &
             Dominus
             ,
             ut
             vinctos
             de
             carcere
             dimitteret
             .
             
               Id.
               lib.
            
             6
             
               in
               Esai
               .
               cap.
            
             14.
             
          
           
             f
             Descendit
             ergo
             in
             inferiora
             terrae
             ,
             &
             ascendit
             super
             omnes
             coelos
             filius
             Dei
             :
             ut
             non
             tantùm
             legem
             prophetasque
             compleret
             ,
             sed
             &
             alias
             quasdam
             occultas
             dispensationes
             ,
             quas
             solus
             ipse
             novit
             cum
             patre
             .
             Neque
             enim
             scire
             possumus
             ,
             quomodo
             &
             angelis
             &
             his
             qui
             in
             inferno
             erant
             ,
             sanguis
             Christi
             profuerit
             ;
             &
             tamen
             quin
             profuerit
             ,
             nescire
             non
             possumus
             .
             
               Id.
               lib.
            
             2.
             
               in
               .
               phes
               .
               cap
            
             4.
             
          
           
             g
             Restabat
             tamen
             ad
             plenū
             nostrae
             redemptionis
             effectū
             ,
             ut
             illuc
             usque
             homo
             sine
             peccato
             á
             Deo
             susceptus
             descenderet
             ,
             quousque
             homo
             separatus
             á
             Deo
             ,
             peccati
             merito
             cecidisset
             ;
             id
             est
             ,
             ad
             Infernum
             ,
             ubi
             solebat
             peccatoris
             anima
             torqueri
             ,
             &
             a●
             Sepulchrū
             ,
             ubi
             consueverat
             peccatoris
             caro
             corrumpi
             :
             sic
             tamen
             ,
             ut
             nec
             Christi
             caro
             in
             sepulchro
             corrumperetur
             ,
             nec
             inferni
             doloribus
             anima
             torqueretur
             .
             Quoniam
             anima
             immunis
             á
             peccato
             ,
             non
             erat
             subdenda
             supplicio
             :
             &
             carnem
             sine
             peccato
             nō
             debuit
             vitiare
             corruptio
             
               Fulgent
               ad
               Trasimund
               lib.
            
             3.
             cap.
             30.
             
          
           
             h
             Hoc
             autem
             ideò
             factum
             est
             ,
             ut
             per
             morientem
             temporaliter
             carnem
             justi
             ,
             donaretur
             vita
             aeterna
             carni
             ;
             &
             per
             descendentem
             ad
             infernum
             animam
             justi
             ,
             dolores
             solverentur
             inferni
             Ibid.
             
          
           
             i
             Expers
             pec●ati
             Christus
             ,
             cùm
             ad
             tartari●ma
             descendens
             ,
             seras
             inferni
             januasque
             confringens
             ,
             vinctas
             peccato
             animas
             mortis
             dominatione
             destructâ
             ,
             é
             diaboli
             faucibus
             revocavit
             ad
             vitam
             .
             
               Ambros.
               de
               mysterio
               Paschae
               ,
               cap
            
             4.
             
          
           
             k
             Deposito
             quidem
             corpore
             imas
             atque
             abditas
             Tartari
             sedes
             filius
             hominis
             penetravit
             :
             sed
             ubi
             retentus
             esse
             inter
             mortuos
             putabatur
             ,
             ibi
             vincula
             mortuorum
             ligatâ
             morte
             laxavit
             .
             
               Euseb.
               homil
            
             .
             6.
             
               de
               Pas●ha
            
             .
          
           
             l
             Confestim
             igitur
             aeterna
             nox
             inferorum
             Christo
             descendente
             resplenduit
             :
             siluit
             stridor
             lugentium
             ille
             ,
             soluta
             sunt
             onera
             catenarū
             ,
             dirupta
             ceciderunt
             vincula
             damnatorum
             .
             Attonitae
             mentis
             obstupue●e
             tortores
             :
             omnis
             simul
             impia
             officina
             contremuit
             ,
             cùm
             Christum
             repenté
             in
             suis
             sedibus
             vidit
             .
             
               Ib.
               homil
            
             .
             1.
             
             
               Caesarius
               Arelatens
               .
               de
               Pasch.
               hom
               .
            
             3.
             
          
           
             m
             Ab
             inferna
             .
             lib.
             tormentis
             cessatum
             est
             .
             
               Arnald
               .
               abb
               .
               Bonaevallis
               ,
               tract
               .
               de
               Vnctione
               Chrismatis
               ,
               in
               fine
               .
            
          
           
             n
             
               Arator
               ,
               historiae
               Apostolicae
               lib.
            
             1.
             
          
           
             o
             Christi
             animam
             venisse
             usque
             ad
             ea
             loca
             ,
             in
             quibus
             peccatores
             cruciantur
             ,
             ut
             eos
             solveret
             á
             tormentis
             ,
             quos
             esse
             solvendos
             occultâ
             nobis
             suâ
             justitiâ
             judicabat
             ,
             non
             immeritò
             creditur
             .
             
               Augustin
               .
               de
               Genesi
               ad
               literam
               ,
               lib.
            
             12.
             cap.
             33.
             
          
           
             p
             Nec
             ipsam
             tamen
             rerum
             partem
             noster
             salvator
             mortuus
             pro
             nobis
             visitare
             contempsit
             ;
             ut
             inde
             solveret
             quos
             esse
             solvendos
             secundùm
             divinam
             secretamque
             justitiam
             ignorare
             non
             potuit
             .
             
               Jbid.
               cap.
            
             34.
             
          
           
             q
             Sed
             quia
             evid●ntia
             testimonia
             &
             infernum
             commemorāt
             &
             dolores
             ;
             nulla
             causa
             occurrit
             ,
             cur
             illò
             credatur
             venisse
             salvator
             ,
             nisi
             ut
             ab
             ejus
             doloribus
             salvos
             faceret
             .
             Sed
             utrùm
             omnes
             quos
             in
             eis
             inven●t
             ,
             an
             quosdam
             quos
             illo
             beneficio
             dignos
             judicavit
             ,
             adhuc
             requiro
             .
             Fuisse
             tamē
             cum
             apud
             inferos
             ,
             &
             in
             eorū
             doloribus
             constitutis
             hoc
             beneficiū
             praestitisse
             ,
             non
             dubito
             .
             
               Id.
               epist.
            
             99.
             
               ad
               Euodium
            
             .
          
           
             r
             Si
             omnes
             inde
             solvit
             salvator
             ,
             &
             sicut
             ●equirens
             scripsisti
             ,
             exinanivit
             inferna
             .
             Item
             :
             Si
             ,
             ut
             quaerēdo
             dicis
             ,
             exinaniti
             sunt
             inferi
             .
             Jb.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Greg
               Nazianz
               orat
            
             .
             42.
             
               quae
               est
            
             2.
             
               in
               Pascha
            
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               etc.
               Clem.
               Alexandr
               .
               lib.
            
             6.
             Strom.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               leg
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Ibid.
            
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Ibid.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Cels.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               lib.
            
             2.
             
               contra
               Celsum
            
             .
          
           
             a
             
               Anastas
               Sinait
               .
               vel
               Nicaen
               .
               quaest
            
             111.
             
          
           
             b
             
               Iobius
               ,
               de
               V●rbo
               inca●natio
               lib
            
             9.
             cap.
             38.
             
               in
               Photij
               Bibliothecâ
               ,
               volum
            
             .
             222.
             
          
           
             c
             
               Io.
               Damascen
               .
               de
               Or●hodoxâ
               fide
               ,
               lib.
            
             3.
             
               cap
               ult
               .
               &
               in
               Serm.
               de
               Defunct
               .
            
          
           
             d
             
               Oecumen
               .
               in
            
             1.
             
             Petr.
             3.
             
          
           
             e
             
               Mich.
               Glyc
               .
               part
            
             .
             2.
             
             Annalium
             .
          
           
             f
             
               Theodor.
               Metochit
               .
               in
               Historiâ
               Romanâ
               ,
               á
               Meursio
               nuper
               editâ
               :
               quae
               ex
               Glycâ
               tota
               est
               de
               sumpta
               .
            
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Procop.
               in
               Esai
               .
               cap.
            
             42.
             
          
           
             h
             Quòd
             spiritibus
             in
             inferno
             praedicatum
             abierit
             ,
             &
             detentis
             in
             domo
             custodiae
             apparuerit
             Christus
             ,
             &
             omnes
             vinculis
             liberaverit
             ,
             &
             necessitate
             ,
             &
             poenâ
             ,
             &
             supplicio
             
               Cyrill
               .
               Ale●andr
               .
               fin
               .
               lib.
            
             3.
             
               in
               Esai
               .
               cap.
            
             42.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               Homil.
               Paschal
            
             .
             20.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               hom
            
             .
             11.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               hom
            
             .
             6.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               homil
            
             .
             7.
             
          
           
             n
             Nam
             Christo
             ad
             inferos
             descendente
             ,
             non
             sanctorum
             animae
             tantùm
             liberatae
             sunt
             inde
             ;
             sed
             omnes
             adeò
             priùs
             in
             Diaboli
             errore
             ,
             &
             simulachro●ū
             cultu
             servitutem
             servientes
             ,
             aucti
             agnitione
             Dei
             ,
             salutem
             sunt
             consecuti
             :
             quare
             &
             gratias
             agebant
             ,
             Deum
             laudantes
             .
             
               Andronic
               .
               Dialog
               .
               contra
               Iudaeos
               ,
               cap.
            
             60.
             
          
           
             o
             Omnibus
             ,
             qui
             jam
             inde
             ab
             initio
             apud
             me
             fuerant
             ,
             tanquam
             accipiter
             celeriter
             advolans
             ,
             abrep●is
             ;
             desertum
             me
             reliquit
             .
             
               Chrysost.
               in
               Ascens
               .
               Domini
               ,
               serm
               .
            
             8.
             á
             
               Ger.
               Vossio
               edit
            
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
               Matth.
               cap.
            
             11.
             homil
             .
             36.
             
               edit
               .
               Graec.
               vel
            
             37.
             
             Latin.
             
          
           
             q
             Alij
             sunt
             haeretici
             ,
             qui
             dicunt
             Dominum
             in
             infernum
             descendisse
             ,
             &
             omnibus
             post
             mortem
             etiam
             ibidem
             renunciâsse
             (
             se
             nunciâsse
             ,
             
               corrigendum
               est
               ex
               Gregorio
            
             )
             ut
             confitentes
             ibidē
             salvarentur
             .
             
               Philastr
               .
               Bri●ciens
               .
               de
               Haeresib
               .
               ca●
               .
            
             74.
             
          
           
             r
             Alia
             (
             haeresis
             )
             descendente
             ad
             inferos
             Christo
             credidisse
             incredulos
             ,
             &
             omnes
             inde
             existimat
             liberatos
             .
             
               Augustin
               .
               de
               Haeresib
               .
               cap.
            
             79.
             
          
           
             s
             Omnipotentem
             Dominum
             salvatorem
             nostrum
             Iesum
             Christū
             ad
             inferos
             descendentē
             ,
             omnes
             qui
             illic
             confiterentur
             eū
             Deū
             ,
             salvâsse
             atque
             á
             poenis
             debitis
             libe●âsse
             
               Vid.
               Gregor
               .
               lib.
            
             6.
             epist.
             15.
             
               &
               in
               Euangel
               .
               hom
            
             .
             ●2
             .
          
           
             t
             Qui
             contra
             fidem
             sanctorū
             contendit
             ,
             dicens
             ;
             quòd
             Christus
             filius
             Dei
             descendens
             ad
             inferos
             ,
             omnes
             quos
             inferni
             carcer
             detinuit
             inde
             liberâsset
             ,
             credulos
             &
             incredulos
             ,
             laudatores
             Dei
             simul
             &
             cultores
             idolorum
             .
             
               Bonifa●
               .
               Moguntin
               .
               ad
               Zachariā
               P.
               e●ist
               .
            
             135.
             
          
           
             u
             Dominum
             Iesum
             Christū
             descendentem
             ad
             inferos
             ,
             omnes
             pios
             &
             impios
             exinde
             praedicat
             abstraxisse
             ,
             ab
             omni
             sit
             sacerdotali
             officio
             nudatus
             ,
             &
             anathematis
             vinculo
             obligatus
             ;
             pariterque
             Dei
             judicio
             condemnatus
             ,
             vel
             omnis
             qui
             ejus
             sacrilegis
             consenserit
             praedicationibus
             .
             
               S●nod
               .
               Romana
               sub
               Zachariâ
               P.
               an
               .
            
             745.
             
               ha●ita
               :
               Ibid.
               &
               Concilior
               tom
               .
            
             3.
             
          
           
             x
             Deceptus
             fuit
             superficie
             verborū
             Petri
             ;
             quem
             non
             animadvertit
             longé
             distinctiù
             loqui
             ,
             atque
             primâ
             facie
             videatur
             .
             
               Henric.
               Vicus
               ,
               d●
               D●s●ens
               .
               Christi
               ad
               inferos
               .
               sect
               .
            
             43.
             
          
           
             y
             Delusus
             authoritate
             Hermetis
             ,
             putat
             Christū
             euangeliū
             praedicâsse
             damnatis
             ,
             &
             eorum
             aliquos
             liberâsse
             ,
             qui
             ex
             gentilibus
             sancté
             vixerant
             .
             
               Alphons
               .
               Mendoz.
               in
               Controvers
               .
               Theologic
               .
               quaest
               .
            
             1.
             
               positiv
               .
               sect
            
             .
             4
             
               secu●us
               And●adium
               lib.
            
             2.
             
             
               Defens
               fidei
               Tridentinae
            
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               He●mes
               in
               Past●re
               ,
               lib.
            
             3.
             simili●ud
             .
             9.
             
             
               Citatur
               á
               Clemen
               .
               Al●xandrino
               ,
               lib.
            
             2.
             
             Stromat
             .
          
           
             a
             1.
             
             Pet.
             1.11
             .
          
           
             b
             2.
             
             Pet.
             2.5
             .
          
           
             c
             Ephes.
             2.17
             .
          
           
             d
             Nehem.
             9.30
             .
             Zachar.
             7.12
             .
             1.
             
             Sam.
             23.2
             .
          
           
             e
             Genes
             .
             6.3
             .
          
           
             f
             Vir
             prudentissimus
             .
             
               Hiero●ym
               .
               lib.
            
             15.
             
               in
               Esai
               .
               cap.
            
             54.
             
          
           
             g
             Praedicavit
             spiritibus
             in
             carcere
             constitutis
             ,
             quando
             Dei
             patientia
             expectabat
             in
             diebus
             Noë
             ,
             diluviū
             impijs
             inferens
             .
             Jbid.
             
          
           
             h
             Considera
             tamen
             ne
             fortè
             totum
             illud
             ,
             quod
             de
             conclusis
             in
             carcere
             spiritibus
             ,
             qui
             in
             diebus
             Noë
             nō
             crediderāt
             ,
             Petrus
             Apostolus
             dicit
             ,
             omnino
             ad
             inferos
             non
             pertineat
             ;
             sed
             ad
             il●a
             potiùs
             tempora
             ,
             quorum
             formam
             ad
             haec
             tempora
             translit
             .
             
               August
               .
               ●p
            
             99
             
          
           
             i
             Quoniam
             priusquàm
             veniret
             in
             carne
             pro
             nobis
             moriturus
             ,
             quod
             semel
             fecit
             ,
             saepè
             anteà
             veniebat
             in
             spiritu
             ad
             quos
             volebat
             ,
             visis
             eos
             admonens
             sicut
             volebat
             utique
             in
             spiritu
             ;
             quo
             spiritu
             &
             vivificatus
             est
             ,
             cùm
             in
             passione
             esset
             carne
             mortificatus
             .
             Ibid.
             
          
           
             k
             Qui
             nostris
             temporibus
             in
             carne
             veniens
             iter
             vitae
             mundo
             praedicavit
             ,
             ipse
             etiam
             ante
             diluvium
             eis
             qui
             tunc
             increduli
             erant
             &
             carnaliter
             vivebant
             ,
             spiritu
             veniens
             praedicavit
             .
             Ipse
             enim
             per
             spiritum
             sanctum
             erat
             in
             Noë
             ,
             caeterisque
             qui
             tunc
             fuere
             sanctis
             ;
             &
             per
             eorum
             bonam
             conversationem
             ,
             pravis
             illius
             aevi
             hominibus
             ,
             ut
             ad
             meliora
             converterentur
             praedicavit
             .
             
               Bed.
               in
            
             1.
             
             Pe●
             .
             3.
             
             
               &
               Gloss.
               ordinar
               .
               ibid.
            
             
          
           
             l
             Thom.
             3.
             
               part
               .
               Sum.
               quaest
            
             .
             52.
             artic
             .
             ●
             .
             ad
             3.
             
          
           
             m
             In
             quo
             spiri●u
             jam
             olim
             ipse
             veniens
             (
             ne
             nunc
             primùm
             Eccl●siae
             curā
             eum
             suscepisse
             arbitraremur
             )
             praedicavit
             spiritibus
             illis
             ,
             qui
             nunc
             in
             carcere
             meritas
             jam
             infidelitatis
             suae
             poenas
             luunt
             ;
             quippe
             qui
             Noë
             ●ecta
             monenti
             ,
             &
             arcam
             Dei
             jussu
             construenti
             ,
             fidem
             habere
             nunquàm
             voluerunt
             ,
             quamvis
             Dei
             illos
             patientia
             diutissimè
             ,
             hoc
             est
             ,
             centum
             aut
             eo
             ampliùs
             annos
             expectaret
             .
             
               Andrad
               .
               Defens
               .
               Tridentinae
               fidei
               ,
               lib.
            
             2.
             
          
           
             n
             
               Bellarm.
               lib.
            
             4.
             
               de
               Christo
               ,
               c●p
            
             .
             13.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Citatur
               á
               Iustino
               Mart.
               in
               Dialog
               .
               cum
               Tryphone
               :
               &
               Irenaeo
               ,
               lib.
            
             3.
             cap.
             23.
             lib.
             4.
             cap.
             39.
             
               &
               lib.
            
             5.
             cap.
             31.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anast.
               Sin.
               vel
               Nican
               .
               qu.
            
             111.
             
          
           
             q
             Hoe
             de
             Platone
             commemoratur
             :
             quod
             credendum
             sit
             necne
             ,
             auditoribus
             judicandum
             relinquo
             .
             
               Nicet
               .
               commentar
               .
               in
               Gregor
               .
               Nazianz
               orat
               .
            
             2.
             
               de
               Pascha
            
             .
          
           
             r
             Quare
             inter
             fabulas
             numeranda
             est
             illa
             narratio
             ,
             quam
             in
             historijs
             Patrum
             circumferri
             dicit
             Nicetas
             ,
             etc.
             Haec
             quidem
             fabula
             est
             ,
             
               Bellarm.
               lib.
            
             4
             
               de
               Christo
               ,
               cap.
            
             16.
             
          
           
             s
             Istud
             inter
             Apocryphorū
             computandū
             est
             somnium
             .
             
               Dionys.
               Carthusian
               .
               in
            
             1.
             
             Pet.
             3.
             
          
           
             t
             Penetrabo
             omnes
             inferiores
             partes
             terrae
             ,
             &
             inspiciā
             omnes
             dormiētes
             ,
             &
             illuminabo
             omnes
             sperantes
             in
             Domino
             .
             
               vel
               ut
               ab
               authore
               Operis
               imperfecti
               in
               Matth.
               (
               inter
               opera
               Chrysostomi
               )
               homiliâ
            
             4
             citatur
             .
             Descendā
             ad
             inferiores
             partes
             terrae
             ,
             &
             visitabo
             omnes
             dormientes
             ,
             &
             illuminabo
             sperantes
             in
             Deum
             .
             Ecclesiastic
             .
             24.45
             .
          
           
             u
             
               Gilbert
               .
               Genebrard
               .
               lib.
            
             3.
             
               de
               Trinitate
            
             .
          
           
             x
             
               Sozomen
               .
               lib.
            
             4.
             
               hist.
               cap.
            
             18.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theodoret.
               lib.
            
             2.
             
               hist.
               cap.
            
             21.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               in
               epist.
               de
               Synodis
               Arimini
               &
               Selenciae
               .
               Socrat.
               lib.
            
             2.
             
               hist.
               cap.
            
             41.
             
               edit
               .
               ●raec
               .
               vel
            
             32.
             
             Latin.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas
               .
               ibid.
               Socrat
               .
               lib.
            
             2.
             cap.
             37.
             
               edit
               .
               Graec.
               vel
            
             29.
             
             
               Laetin
               .
               The
               speech
               is
               taken
               from
               Iob
            
             38
             17.
             
               in
               the
            
             Septuagint
             .
          
           
             b
             Constat
             ex
             hoc
             ,
             nihil
             esse
             de
             Symbolo
             Apostolorum
             subtrahendum
             .
             Subtractum
             tamen
             est
             illud
             :
             Descendit
             ad
             inferos
             .
             Verùm
             qui
             detraxerūt
             ,
             id
             non
             negabant
             neque
             cum
             veritate
             pugnabant
             .
             
               Ioann
               .
               F●roli
               viensi●
               episc
               .
               in
               Session
               .
            
             10.
             
             
               Concil
               .
               Ferrar.
            
             
          
           
             c
             
               Epiphaen
               .
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               pag.
            
             518.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             
               In
               Misiâ
               Latinâ
               antiquâ
               ,
               ●dit
               .
               Argentin
               .
               an
               .
            
             1557.
             pag.
             41.
             
               post
               ●ecitatū
               Symbolum
               Constantinopolit
               .
               subijcitur
               .
            
             Finito
             Symbolo
             Apostolorum
             dicat
             Sacerdos
             .
             Dominus
             vobiscū
             .
          
           
             e
             Beatus
             Cyprianus
             ,
             vel
             potiùs
             Ruffinus
             ,
             in
             expositione
             symboli
             negat
             hunc
             articulū
             legi
             in
             Ecclesiae
             Romanae
             Symbolo
             ,
             &
             Orientis
             Ecclesijs
             :
             et
             vetustissimi
             patres
             quidā
             ,
             dum
             vel
             summam
             fidei
             Christianae
             ,
             vel
             symbolum
             Apostolicū
             exponunt
             ,
             hoc
             dogma
             praetermiserunt
             .
             Quando
             autem
             insertum
             s●t
             Symbolo
             ,
             certé
             constitui
             non
             potest
             .
             
               Io.
               Busae
               .
               de
               descensu
               Christi●ad
               inferos
               ,
               Thes.
            
             33.
             
          
           
             f
             Omnipotentem
             .
             ]
             His
             additur
             :
             Invisibilē
             &
             impassibilē
             .
             Sciendū
             quoòd
             duo
             isti
             sermones
             in
             Ecclesiae
             Romanae
             symbolo
             non
             habētur
             Constat
             autem
             apud
             nos
             additos
             haereseos
             causâ
             Sabelij
             .
             
               Ruffin
               .
               in
               exposit
               .
               Symb.
               
            
          
           
             g
             Nos
             tamen
             illum
             ordinem
             sequimur
             ,
             quē
             in
             Aquileiensi
             Ecclesiâ
             per
             lavacri
             gratiam
             suscepimus
             
               Id.
               ibid.
            
             
          
           
             h
             Augustinus
             in
             libro
             de
             Fide
             &
             Symbolo
             ,
             &
             quatuor
             libris
             de
             Symbolo
             ad
             Catechumenos
             ,
             non
             meminit
             hujus
             partis
             ,
             cùm
             totum
             Symbolum
             quinquies
             .
             exponat
             .
             
               B●llarm
               .
               de
               Christo
               ,
               lib.
            
             4.
             cap.
             6.
             
          
           
             i
             
               Pe●r
               .
               Chrysolog
               .
               serm
            
             .
             57.58.59.60.61.62
             
          
           
             k
             
               Maxim.
               Homil
               .
               d●
               traditione
               Symboli
               .
            
          
           
             l
             Tom.
             5.
             
             
               Oper.
               Ch●ysost
               .
               Latin.
            
             
          
           
             m
             
               S●rm
               .
               de
               Tempore
            
             ,
             115.131.181
             195.
             
          
           
             n
             Serm.
             119.
             
             &
             123.
             
          
           
             o
             
               Fortunat.
               lib.
            
             11.
             num
             .
             1.
             
               in
               Exposit.
               Symbol
            
             .
          
           
             p
             
               Ether
               et
               Beat.
               lib.
            
             1.
             
               contra
               Elipandū
               Tol●tan
               .
               pag.
            
             51.
             
               edit
               .
               Ingo●sta●
            
             .
          
           
             q
             Descensum
             ad
             inferos
             nūc
             ,
             consentientibus
             sectarijs
             ,
             inter
             germanos
             Symboli
             Apostolici
             articulos
             numeramus
             .
             
               Io.
               Busaeus
               ,
               de
               descens
               .
               thes
               .
            
             33.
             
          
           
             r
             Act.
             2.27
             31.
             
          
           
             s
             Psalm
             .
             16.10
             .
          
           
             t
             Quis
             ergo
             nisi
             infidelis
             negaverit
             fuisse
             apud
             Inferos
             Christum
             ?
             
               Augustin
               .
               epist.
            
             99.
             
          
           
             u
             Ac
             primùm
             omnes
             cōveniunt
             ,
             quòd
             Christus
             aliquo
             modo
             ad
             .
             inferos
             descenderit
             .
             etc.
             At
             quaestio
             tota
             est
             de
             explicatione
             hujus
             articuli
             .
             
               Bellarm.
               de
               Christo.
               lib.
            
             4.
             cap.
             6.
             
          
           
             x
             In
             3.
             
             
               Sent.
               dist
            
             .
             22.
             D.
             Thom.
             Bonavent
             .
             Richard.
             Gab.
             Palud
             .
             &
             Marsil
             .
             quaest
             .
             13.
             &
             reliqui
             in
             hoc
             cōveniūt
             ,
             quòd
             ad
             locū
             damnatorū
             non
             descendit
             .
             
               Fr.
               Suarez
               tom
            
             .
             2.
             in
             3.
             
               part
               .
               Thom.
               disp
            
             .
             43.
             sect
             .
             4.
             
             Non
             descendit
             ad
             inferos
             reproborum
             ac
             in
             perpetuum
             damnatorum
             ,
             quoniam
             ex
             eo
             nulla
             est
             redemptio
             :
             igitur
             ad
             eum
             locum
             descendit
             ,
             qui
             vel
             Sinus
             Abrahae
             ,
             vel
             cōmuniter
             Limbus
             Patrum
             appellatur
             .
             
               Fr.
               Feuardent
               Dialog
            
             .
             6.
             
               contr
               .
               Calvinian
               .
               pag.
            
             509
             
               edit
               .
               Colon.
            
             
          
           
             y
             Qua
             propter
             si
             in
             illum
             Abrahae
             sinum
             Christum
             mortuum
             venisse
             sancta
             scriptura
             dixisset
             ,
             non
             nominato
             inferno
             ejusque
             doloribus
             :
             miror
             si
             quisquā
             ad
             inferos
             eum
             descendisse
             asserere
             auderet
             .
             Sed
             quia
             evidentia
             testimonia
             &
             infernū
             commemorant
             &
             dolores
             ;
             nulla
             caussa
             occurrit
             ,
             cur
             illò
             credatur
             venisse
             salvator
             ,
             nisi
             ut
             ab
             ejus
             doloribus
             salvos
             faceret
             .
             
               August
               .
               ep
            
             .
             99.
             
          
           
             a
             Vnde
             illis
             justis
             qui
             in
             sinu
             Abrahae
             erant
             ,
             cùm
             ille
             in
             inferna
             descenderet
             ,
             nondum
             quid
             contulisset
             inveni
             ;
             á
             quibus
             eum
             secundùm
             beatificam
             praesentiam
             suae
             divinitatis
             nunquam
             video
             recessisse
             .
             
               Id.
               ibid.
            
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plutarch
               .
               in
               lib.
               de
               Jside
               &
               Osiride
               .
            
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plato
               ,
               in
               Cratylo
            
             .
          
           
             d
             Adeò
             autē
             cognatio
             est
             huic
             literae
             ,
             id
             est
             S
             ,
             cū
             aspiratione
             ;
             quòd
             pro
             eâ
             in
             quibusdam
             dictionibus
             solebant
             Boeoti
             pro
             
               S
               ,
               H
            
             scribere
             Muha
             pro
             Musa
             dicentes
             .
             
               Priscian
               .
               lib.
            
             1.
             
          
           
             e
             
               R●ch
               .
               Ve●sl●g
               .
               Restitution
               of
               English
               antiquiti●s
               ,
               chap.
            
             7.
             
          
           
             f
             
               Vid.
               Goldasti
               animadvers
               .
               in
               Winsbekij
               Paraeneses
               ,
               pag.
            
             400.
             
          
           
             g
             Varié
             in
             Scripturis
             &
             sub
             intellectu
             multiplici
             ,
             sicut
             re●um
             de
             quibus
             agitur
             sensus
             exigit
             ,
             nomen
             ponitur
             inferorum
             .
             
               Augustin
               .
               quaest
               .
               super
               Numer
               .
               cap.
            
             29.
             
          
           
             h
             Qui
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             proprié
             sedem
             damnatorum
             esse
             existmant
             ,
             non
             minùs
             hallucinantur
             ,
             quàm
             illi
             qui
             cùm
             legunt
             agunt
             apud
             Latinos
             scriptores
             ,
             Inferos
             ,
             de
             eodem
             loco
             interpretantur
             .
             
               Casaub.
               in
               Gregor
               .
               Nyssen
               .
               epist.
               ad
               Eustath
               .
               Ambros.
               &
               Basiliss
               .
               no●
               .
            
             116.
             
          
           
             i
             Act.
             2.27
             .
             1.
             
             Cor.
             15.55
             .
          
           
             k
             Ecclesiast
             .
             12.7
             .
             Iob.
             34.15
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Aben
               Ezra
               ,
               in
               Genes
            
             .
             37.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Salom.
               Iarchi
               ,
               in
               Genes
            
             .
             37.
             
          
           
             n
             
               Elias
               in
               Tisc●bi
               ,
               ●erb
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Kimchi
               in
               Ps.
            
             9.
             
          
           
             p
             Omnibus
             natura
             s●pulturam
             dedit
             .
             naufragos
             idē
             fluctus
             qui
             expulit
             ,
             sepelit
             .
             suffixorum
             corpora
             crucibus
             in
             sepulturam
             suam
             defluunt
             :
             eos
             qui
             vivi
             uruntur
             ,
             poena
             funerat
             .
             
               Senec.
               lib.
            
             8.
             
             Controvers
             .
             4.
             
          
           
             q
             Sepultus
             intelligitur
             quoquo
             modo
             cōditus
             :
             humatus
             veró
             humo
             cont●ctus
             .
             
               Plin.
               lib.
            
             7.
             
               na●
               .
               hist.
               cap.
            
             54.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Lucianu●
               .
               de
               luctu
            
             .
          
           
             s
             Nec
             dispersis
             bustis
             humili
             sepulturâ
             crematos
             .
             
               Cicer.
               Philippic
            
             .
             14.
             
          
           
             t
             Eamque
             optimam
             illi
             censent
             esse
             sepulturam
             .
             
               Jd.
               lib.
            
             1.
             
             
               Tuscul.
               quaest
            
             .
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Stobaeus
             .
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Strabo
               Geograph
               .
               lib.
            
             11.
             
          
           
             y
             Ion.
             2.2
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               Seleuc
               orat
            
             12.
             
               quae
               in
               Ionam
               est
            
             1.
             
          
           
             a
             Ier●m
             .
             22.19
             .
          
           
             b
             Lucan
             .
             lib.
             7.
             
          
           
             c
             Magna
             parens
             terra
             est
             .
             Ovid.
             1.
             
             Metam
             .
          
           
             d
             Lucret.
             de
             rernatur
             .
             lib.
             ●
             .
          
           
             e
             Iob.
             1.21
             .
          
           
             f
             Iob.
             17.13
             ,
             14.
             
          
           
             g
             Iob.
             30.23
             .
          
           
             h
             Cuilib●t
             enim
             homini
             domus
             pro
             sepulchro
             ipsa
             terra
             est
             constituta
             .
             
               Olymp●odor
               .
               Ca●en
               .
               Gr●c
               .
               in
               I●b
            
             30.
             
          
           
             i
             Iob.
             3.18.19
             .
          
           
             k
             Joh.
             20.6
             ,
             ●
             .
          
           
             l
             Num.
             16.30
             .
          
           
             m
             Psal.
             79.2.3
             .
             Revel
             11.8
             ,
             9.
             
          
           
             n
             Sepulchra
             autem
             mortuorum
             in
             hoc
             loco
             ,
             similiter
             &
             in
             multis
             alijs
             secundùm
             ce●tiorē
             Scripturae
             sensum
             accipiēda
             sunt
             ,
             non
             solùm
             ea
             quae
             ad
             depositionem
             humanorum
             corporū
             videntur
             esse
             constructa
             ,
             vel
             in
             saxis
             excisa
             ,
             aut
             in
             terrâ
             desossa
             ;
             sed
             omnis
             locus
             in
             quocunque
             vel
             integrum
             humanū
             corpus
             ,
             vel
             ex
             parte
             aliquâ
             jacet
             :
             etiā
             si
             accidat
             ut
             unum
             corpus
             per
             loca
             multa
             dispersum
             sit
             ,
             absurdum
             non
             erit
             omnia
             ea
             loca
             in
             quibus
             pars
             aliqua
             corporis
             jacet
             ,
             sepulchra
             corpor●●
             ejus
             dici
             .
             Si
             enim
             non
             ita
             accipiamus
             resurgere
             de
             sepulchris
             suis
             mortuos
             divinâ
             virtute
             :
             qui
             nequaquam
             sunt
             sepulturae
             mandati
             ,
             neque
             in
             sepulchris
             depositi
             ,
             sed
             sive
             naufragijs
             ▪
             sive
             in
             desertis
             aliquibus
             defuncti
             sunt
             locis
             ,
             ita
             ut
             sepulturae
             mandari
             non
             potuerint
             ;
             no●
             videbun●ur
             annumerari
             inter
             eos
             ,
             qui
             de
             sepulchris
             resuscitandi
             dicuntur
             .
             Quod
             utique
             valde
             absurdū
             est
             .
             
               Origen
               .
               in
               Esai
               .
               lib.
            
             28.
             
               citatu●
               á
               Pamphilo
               ,
               v●l
               ●usebio
               potiùs
               ,
               in
               Apologia
               pro
               Origene
               .
            
          
           
             o
             Duae
             super
             hâc
             questione
             sunt
             sententiae
             .
             Vna
             est
             Hebraeorum
             ,
             &
             d●
             Christianis
             multorum
             in
             hâc
             aetate
             nostrâ
             ,
             maximè
             verò
             Haereticorum
             affirmantium
             vocem
             Sceol
             non
             significare
             aliud
             in
             Scripturâ
             nisi
             fossam
             sive
             sepulchrum
             ,
             &
             ex
             hoc
             falso
             argumentantiū
             .
             Dominum
             nostrum
             non
             descendisse
             ad
             Infernū
             .
             
               Per●●
               .
               in
               Genes
            
             .
             37.
             sect
             92.
             
          
           
             p
             Altera
             est
             sententia
             exploratae
             certaeque
             veritatis
             ;
             vocem
             Hebrae●
             Sceol
             ,
             &
             Latinam
             ei
             respondentem
             Infernus
             ,
             &
             in
             hoc
             loco
             Scripturae
             ,
             &
             alibi
             saepenumerò
             significare
             non
             fossam
             vel
             sepulchrū
             ,
             sed
             locū
             inferorum
             ,
             &
             subterranea
             loca
             ,
             in
             quibus
             sunt
             animae
             post
             mortē
             .
             
               Ibid.
               sect
            
             .
             96.
             
          
           
             q
             Hebraicè
             ,
             ubicunque
             ;
             Hieronymus
             ac
             Septuaginta
             infernū
             interpretati
             sunt
             ,
             est
             Sheol
             ,
             hoc
             est
             ,
             fossa
             sive
             sepulchrū
             Neque
             enim
             significat
             cum
             locum
             ,
             ubi
             sceleratorū
             animas
             recipi
             antiquitas
             opinata
             est
             .
             
               Aug.
               Steuch
               .
               in
               Gen.
               cap.
            
             37.
             
          
           
             r
             Feré
             semper
             Inferni
             nomen
             sepulchrum
             sonat
             in
             veteri
             Testamento
             .
             
               Alphons
               .
               Mendoz
               Controvers
               .
               Theologic
               .
               quaest
               .
            
             1.
             
               ●●sitiv
               sect
            
             .
             5.
             
          
           
             s
             Illud
             non
             praeteribo
             ,
             parùm
             consideratè
             (
             ne
             graviori
             inuram
             notâ
             )
             Cyprianū
             Cisterciensem
             (
             virum
             alioqui
             doctrinâ
             &
             pietate
             conspicuum
             )
             affirmâsse
             ,
             Sheol
             ,
             id
             est
             ,
             inferos
             vel
             infernum
             in
             toto
             veterà
             Testamento
             accipi
             pro
             sepulchro
             .
             
               Io.
               Pinea
               .
               in
               Iob.
               cap.
            
             7.
             vers
             .
             9.
             num
             .
             2.
             
          
           
             t
             Et
             ne
             vehementiùs
             sibi
             placeant
             ob
             suum
             illud
             Sheol
             :
             nunquam
             efficient
             ut
             uno
             saltem
             Scripturae
             loco
             prolato
             praeclaram
             illā
             interpretationē
             sepulchri
             confirment
             
               Andr.
               Crocquet
               .
               Caeteches
            
             .
             19.
             
          
           
             u
             Ordinarié
             accipitur
             pro
             loco
             animarū
             subterranco
             ;
             &
             vel
             raró
             vel
             nunquam
             ,
             pro
             sepulchro
             .
             
               Bella●min
               .
               lib.
            
             4.
             
               de
               Christo
               ,
               cap.
            
             10.
             
          
           
             x
             Vox
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             significat
             semper
             infernum
             ,
             nunquam
             sepulchrum
             .
             
               Ibid.
               cap.
            
             12
             
          
           
             y
             Contra
             Bezam
             laté
             ostendimus
             ,
             nec
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             nec
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             pro
             sepulchro
             unquam
             ,
             sed
             pro
             inferno
             semper
             in
             Scripturis
             accipi
             .
             
               Stapleton
               .
               Antidot
               in
            
             1.
             
             Corinth
             .
             15.55
             .
             
               &
               Act.
            
             2.27
             .
          
           
             z
             Caeterùm
             pro
             sepulchro
             vox
             infernus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             nuuquam
             accipitur
             .
             Sepulchrū
             Graecé
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Hebraicé
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             vocatur
             .
             Quare
             &
             omnes
             paraphrastae
             Hebraeorum
             illam
             voce●●
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             explicant
             per
             vocem
             gehennae
             ;
             urlaté
             ostendit
             Genebrardus
             lib.
             3.
             de
             Trinitate
             .
             
               Ibid.
               in
               Act.
            
             2.27
             .
          
           
             a
             Quemadmodum
             in
             errore
             versantur
             qul
             Sheol
             nunquam
             sepulchrū
             designare
             contendunt
             :
             sic
             fronte
             sunt
             perfrictâ
             ,
             qui
             uspiam
             gehennae
             regionem
             negant
             significare
             .
             
               Genebrard
               .
               de
               Trinitat
               .
               lib.
            
             3.
             
          
           
             b
             Genes
             .
             37.35
             .
             &
             44.29
             .
          
           
             c
             
               Ibidem
               (
               in
               Genesi
               ,
               quam
               cum
               Commentaerio
               Arabico
               MS
               penes
               me
               habeo
               ▪
               &
               D●uteron●m
               .
            
             )
             32.22
             .
          
           
             d
             
               Pentateuch
               ▪
               Arabic
               .
               ab
               Erpenio
               ,
               edi●
               .
               an
            
             1622.
             
          
           
             e
             
               Pentateuch
               .
               Quadrilingue
               á
               Iudaeis
               .
               Constantinopoli
               encus
               .
            
          
           
             *
             Ier
             
               apud
               .
               Armenios
               &
               Turcas
            
             terram
             significat
             .
          
           
             f
             Iob.
             11.8
             .
             &
             24.19
             .
             &
             26.6
             .
          
           
             g
             Iob.
             21.13
             .
          
           
             h
             Iob.
             7.9
             .
             &
             14.13
             .
             &
             17.13
             ,
             16.
             
          
           
             i
             Ecclesiast
             .
             9.10
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Psal.
             49.15
             .
             Chald.
             
          
           
             l
             
               Elias
               in
               Tisch●●
               ,
               verb.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Hippocrat
               .
               de
               d●a●â
               ,
               sive
               vi●tus
               ratione
               ,
               lib.
            
             1.
             
          
           
             n
             
               Chalcid
               in
               Timaum
               Plato●n
            
             .
          
           
             o
             
               Casaub.
               in
               Baron
               .
               exercit
            
             .
             1.
             cap.
             10.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Merm
               .
               P●●mandr
               .
               serm
            
             .
             1.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Jd.
               serm
            
             .
             8.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               serm
            
             .
             11.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plutarch
               .
               in
               illud
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             t
             Idem
             hic
             Diespiter
             dicitur
             ,
             infimus
             aër
             ,
             qui
             est
             conjunctus
             terra●
             ,
             ubi
             omnia
             oriuntur
             ,
             ubi
             aboriuntur
             :
             quorū
             quòd
             finis
             ortus
             ,
             Orcus
             dictus
             ,
             
               Varro
               ,
               de
               linguâ
               Latin.
               lib.
            
             4.
             cap.
             10.
             
          
           
             u
             Terrenam
             vim
             omnem
             atque
             naturam
             ,
             Ditem
             patrem
             dicunt
             :
             quia
             haec
             est
             natura
             terrae
             ,
             ut
             &
             recidant
             in
             eam
             omnia
             ,
             &
             rursus
             ex
             eâ
             orta
             procedant
             .
             
               Iul.
               Firmic
               .
               Matern
               .
               de
               errore
               profan
               .
               relig
               .
               ex
               Ciceron
               .
               lib.
            
             2.
             
               de
               natur
               .
               Deor.
            
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Herm.
               Minerva
               Mundi
               .
               apud
               .
               lo.
               Stebaum
               in
               Eclogis
               Physicis
               ,
               pag.
            
             124.
             
          
           
             y
             
               Paul.
               Comitol
               .
               Caten
               .
               Graec.
               in
               Iob.
            
             17.
             ult
             .
          
           
             z
             An
             non
             cōmune
             est
             mortalium
             omniū
             mori
             ?
             an
             non
             Infernus
             est
             omnium
             domicilium
             ?
             an
             non
             illic
             omnes
             suorum
             laborum
             exitum
             invenitunt
             ?
             
               Polychronius
               ,
               vel
               Olympiodorus
               ,
               in
               Catenâ
               ,
               ibid.
               
            
          
           
             a
             Pindar
             .
             Pyth.
             Od.
             5.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Orcu●
             ,
             Tartarus
             ,
             sepulchrū
             .
             
               Lexic
               .
               Graecolat
               .
               in
               saecro
               Apparatu
               Biblior
               .
               Regior
               .
               edit
               .
               Antuerp
               .
               an
               .
            
             1572.
             
          
           
             c
             Nullum
             erit
             inter
             Latina
             Graecaque
             exemplaria
             dissidiū
             ,
             si
             animadvertamus
             infernū
             hoc
             loco
             pro
             morte
             atque
             sepulchro
             ,
             Hebraeorum
             dicendi
             more
             ,
             usurpari
             :
             ut
             Psal.
             15.
             quem
             mox
             Petrus
             citat
             ;
             Quoniam
             non
             dereliquisti
             animā
             meā
             in
             inferno
             .
             &
             Esai
             .
             38.
             
             Quia
             non
             infernus
             cōfitebitur
             tibi
             .
             Nam
             cùm
             de
             Christi
             resurrectioned
             disserat
             ;
             multis
             atque
             apertissimis
             Davidis
             testimonijs
             confirmat
             ,
             ita
             pro
             humano
             genere
             mortem
             Christū
             obijsse
             .
             ut
             morte
             obrui
             &
             delitescere
             inter
             mortuos
             diu
             non
             posset
             .
             Videtur
             autem
             mihi
             per
             dolores
             inferni
             sive
             mortis
             ,
             mortem
             doloris
             atque
             miseriarum
             plenam
             ,
             Hebraeorum
             dicendi
             more
             ,
             significari
             :
             sicut
             Matthaei
             c.
             24.
             abominatio
             desolationis
             accipitur
             pro
             desolatione
             abominandâ
             
               Andrad
               .
               desens
               .
               Tridentin
               fid
               .
               lib.
            
             2.
             
          
           
             d
             Suscitavit
             illum
             Deus
             ,
             solvens
             &
             irritans
             dolores
             mortis
             ,
             hoc
             est
             ,
             quod
             per
             tot
             dolores
             mors
             effecerat
             ,
             ut
             scilicèt
             anima
             separareturá
             corqore
             .
             
               Fr.
               Ribera
               ,
               in
               Hose
               .
               cap.
            
             13.
             num
             .
             23.
             
          
           
             e
             Quasi
             dicat
             ,
             Ereptū
             á
             mortis
             molestijs
             :
             has
             enim
             dolores
             vocat
             .
             quāquàm
             mortis
             epitheton
             pos
             sit
             esse
             dolor
             ;
             quoòd
             morti
             conjungi
             soleat
             .
             
               Emman
               Sá
               .
               No●at
               .
               in
               Act.
            
             24.
             
          
           
             f
             
               Inedit
               ,
               Aldinâ
               &
               Vaticanâ
               nam
               Complutensis
               h●bet
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             g
             In
             Hebraeo
             pro
             inserno
             ponitur
             Sheol
             ;
             quod
             non
             solùm
             significat
             infernum
             ,
             sed
             etiam
             significat
             fossam
             ,
             sive
             sepulturam
             ;
             &
             fic
             accipitur
             hîc
             ,
             eò
             quòd
             sequitur
             ad
             mortem
             .
             
               N●c
               .
               de
               Lyra
               ,
               in
               Psalm
               .
            
             114.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               R.
               Dav
               Kimchi
               in
               Psal.
            
             16.10
             .
             Hoc
             meliùs
             ex
             suâ
             consuetudine
             explicans
             ,
             exaggeransque
             ;
             Nec
             dabis
             sanctū
             tuū
             videre
             corruptionem
             .
             
               Aug.
               Steuchus
            
             .
          
           
             i
             Censorum
             Lovauiensium
             judicio
             examiminata
             ,
             &
             Academiae
             suffragio
             comprobata
             .
             
               Biblia
               interlineat
               .
               edit
               .
               an
               .
            
             1●72
             .
          
           
             k
             Nō
             relinques
             animam
             meam
             in
             sepulchro
             .
             Psal.
             16.10
             .
             id
             est
             ,
             Corpus
             meum
             ,
             
               Ar.
               Mont.
               in
               Hebraicae
               linguae
               Idiotismis
               ,
               voc
               .
            
             Anima
             .
             
               in
               sacr
               Bibl.
               Appaerat
               .
               edit
               .
               an
               .
            
             1572.
             
          
           
             l
             Heb.
             pro
             ,
             Corpus
             meum
             in
             sepulchro
             vel
             tumolo
             ,
             
               Isid.
               Clarius
               ,
               in
               Act.
            
             2.
             
          
           
             m
             Dico
             ,
             multū
             inter
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             interesse
             .
             Nam
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             est
             generalissima
             vox
             ,
             &
             significat
             sine
             ullo
             tropo
             tam
             animam
             ,
             quàm
             animal
             ,
             immò
             etiam
             corpus
             ;
             ut
             patet
             ex
             plurimis
             Scripturae
             locis
             .
             etc.
             Itaque
             in
             Levitico
             non
             ponitur
             pars
             pro
             parte
             ,
             id
             est
             ,
             anima
             pro
             corpore
             ;
             sed
             vocabulū
             ,
             quod
             ipsum
             corpus
             significare
             solet
             :
             aut
             certé
             ponitur
             totum
             pro
             parte
             ,
             id
             est
             ,
             vivens
             pro
             corpore
             .
             At
             Actor
             .
             2.
             ponitur
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quae
             animā
             solam
             significat
             .
             
               Bellarm.
               de
               Christ
               lib.
            
             4.
             cap.
             12.
             
          
           
             n
             
               Virgil.
               Aeneid
            
             .
             3.
             
          
           
             o
             Sicut
             ergo
             appellamus
             Ecclesiam
             basilicam
             ,
             quâ
             continetur
             populus
             ,
             qui
             veré
             appellatur
             Ecclesia
             ;
             ut
             nomine
             Ecclesiae
             ,
             id
             est
             ,
             populi
             qui
             continetur
             ,
             significemus
             locum
             qui
             continet
             :
             ita
             quòd
             animae
             corporibus
             continentur
             ,
             intelligi
             corpora
             filio●ū
             per
             nominatas
             animas
             possunt
             .
             Sic
             enim
             meliùs
             accipitur
             etiam
             illud
             quod
             Lex
             inquinari
             dicit
             cū
             ,
             qui
             intraverit
             super
             animā
             mortuam
             ,
             hoc
             est
             ,
             super
             defuncti
             cadaver
             ;
             ut
             nomine
             animae
             mortuae
             ,
             mortuum
             corpus
             intelligatur
             ,
             quod
             animā
             continebat
             :
             quia
             &
             absente
             populo
             ,
             id
             est
             Ecclesiâ
             ,
             locus
             tamen
             ille
             nihilominus
             Ecclesia
             nun●upatur
             .
             
               Augustin
               .
               epist.
            
             157.
             
               ad
               Optat.
            
             
          
           
             p
             Vox
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ut
             supra
             ostencimus
             ,
             significat
             semper
             infernū
             ,
             nunquā
             sepulch●um
             .
             At
             corpus
             Christi
             non
             fuit
             in
             inferno
             :
             ergo
             anima
             ibi
             fuit
             .
             
               Bellarm.
               l●b
            
             .
             4.
             
               de
               Christo
               ,
               cap.
            
             12.
             
          
           
             q
             
               Jd.
               ibid.
               cap.
            
             10.
             
          
           
             r
             Consulantur
             omnia
             dictionaria
             .
             
               I●id
               .
               cap.
            
             12.
             
          
           
             s
             Accipitur
             Infernus
             in
             sc●ipturâ
             dupliciter
             .
             uno
             modo
             pro
             fossâ
             ,
             ubi
             ponuntur
             mortuorum
             cadavera
             A●io
             modo
             pro
             loco
             ,
             ubi
             descendunt
             animae
             damnato●um
             ad
             purgandū
             ,
             &
             generaliter
             illorū
             ,
             qui
             non
             admittuntur
             statim
             ad
             gloriam
             .
             
               Lyran.
               in
               ●sai
            
             .
             5.
             
          
           
             t
             Est
             in
             Scripturâ
             frequens
             infernum
             pro
             sepulturâ
             ,
             atque
             adeò
             pro
             morte
             sumi
             .
             
               Gosp.
               S●nct
               .
               commentar
               .
               in
               Act.
            
             2.
             sect
             .
             56.
             
          
           
             u
             
               Emm.
               Sà
               ,
               Notat
               .
               in
               Scriptur
               .
            
          
           
             x
             
               Bed.
               in
               Psalm
            
             .
             48.
             
          
           
             y
             Perturbati
             &
             dolentis
             verba
             sunt
             ,
             mala
             sua
             etiam
             hinc
             exaggerantis
             .
             vel
             etiā
             inferni
             nomine
             sepulchrum
             significavit
             ,
             quasi
             diceret
             :
             In
             luctu
             maneo
             donec
             .
             me
             terra
             suscipiat
             ,
             sicut
             illū
             sepulchrum
             .
             
               Aleuin
               .
               in
               Gen.
               Jnterrog
            
             .
             256.
             
          
           
             z
             Deus
             ergo
             pater
             eduxit
             filium
             suum
             de
             mortuis
             :
             hoc
             est
             ,
             de
             inferno
             ,
             vel
             de
             sepulchro
             ,
             juxta
             quod
             Psalmista
             praedixerat
             :
             Non
             dabis
             sanctum
             tuum
             videre
             corruptionem
             .
             
               Primaes
               .
               in
               Hebr.
            
             13.
             
          
           
             a
             Maria
             Magdalene
             non
             leviter
             fuit
             objurgata
             ,
             cur
             post
             resurrectionem
             Dominum
             quaereret
             in
             sepulchro
             ;
             &
             non
             reminiscens
             verborum
             ejus
             ,
             quibus
             se
             ab
             inferis
             tertiâ
             die
             rediturum
             esse
             dixerat
             ,
             putaret
             eum
             inferni
             legibus
             detineri
             .
             
               Maxim.
               Taurin
               .
               de
               sepultur
               .
               Dom.
               homil
               .
            
             4.
             
          
           
             b
             Vnde
             &
             illa
             Maria
             Magdalene
             ,
             quae
             Dominum
             inter
             caeteros
             defunctos
             in
             sepulchro
             quaerebat
             ,
             arguitur
             ,
             &
             dicitur
             illi
             :
             Quid
             quaeris
             viventē
             cum
             mortuis
             ?
             hoc
             est
             ,
             Quid
             quaeris
             apud
             inferos
             ,
             quem
             redijsse
             jam
             constat
             ad
             superos
             ?
             
               Id.
               de
               eâd.
               homil
            
             .
             3.
             
          
           
             c
             Nam
             qui
             eū
             aut
             in
             infernis
             requirit
             ,
             aut
             tumulis
             ,
             dicitur
             ei
             ;
             Quid
             quaeris
             viventē
             cum
             mortuis
             ?
             Ibid.
             
          
           
             d
             Quid
             me
             cōtingere
             cupis
             ,
             quae
             me
             dum
             inter
             tumulos
             quaeris
             ,
             adhuc
             ad
             Patrem
             ascendisse
             non
             credis
             :
             quae
             dum
             me
             inter
             inferna
             scrutaris
             ,
             ad
             coelestia
             redijsse
             diffidis
             ;
             dum
             inter
             mortuos
             quaeris
             ,
             vivere
             cū
             Deo
             patre
             meo
             non
             speras
             ?
             
               Id.
               de
               sepul●ur
               .
               Dom.
               hom
               .
            
             4.
             
          
           
             e
             Sciendum
             sané
             est
             ,
             quòd
             in
             Ecclesiae
             Romanae
             Symbolo
             non
             habetur
             additum
             ;
             Descendit
             ad
             inferna
             :
             sed
             neque
             in
             Orientis
             ecclesijs
             habetur
             hic
             sermo
             .
             vis
             tamen
             verbi
             eadem
             videtur
             esse
             in
             eo
             quod
             sepultus
             dicitur
             .
             
               Ruffin
               .
               in
               exposit
               .
               Symbol
               .
            
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Matth.
             ●6
             .
             12
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Marc
             14.8
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ioh.
             12.7
             .
          
           
             g
             Mos
             enim
             antiquitùs
             fuit
             ,
             ut
             nobiliū
             corpora
             sepelienda
             unguentis
             pretiosis
             ungerentur
             ,
             &
             cum
             a●omatibus
             sepelirentur
             .
             
               Euseb
               .
               Emiss
               .
               homil
               .
               Dominic
               .
               in
               Ramis
               Palmarum
               .
            
          
           
             h
             Quis
             nescit
             sepulchrum
             mortuo
             honori
             esse
             ,
             non
             dedecori
             ;
             &
             quorundam
             sceleribus
             sepulchra
             negari
             ?
             
               Stapleton
               .
               Antid●t
               .
               in
            
             1.
             
             Corinth
             .
             15.55
             .
          
           
             i
             Nónne
             inferna
             Christo
             testimonium
             perhibuerunt
             ,
             quando
             jure
             suo
             perdito
             Lazaru●
             ,
             quē
             dissolvendum
             acceperant
             ,
             integrū
             per
             quatriduum
             reservaverunt
             ;
             ut
             incolumē
             redderent
             ,
             cùm
             vocem
             Domini
             sui
             jubentis
             audirent
             ?
             
               O●at
               .
               c●ntra
               Iudaeos
               .
               Pagan
               .
               &
               Arrian
               cap.
            
             17.
             tom
             .
             6.
             
             
               Oper.
               Augustin
            
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Act.
             13
             34.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               ibid.
               vers
            
             .
             35.
             
               ex
               Psal.
            
             16.10
             .
          
           
             m
             Ne
             mireris
             quomodo
             descenderit
             in
             corruptionem
             ;
             cujus
             caro
             non
             vidit
             corruptionem
             .
             Descendit
             quidem
             in
             locum
             co●ruptionis
             ,
             qui
             penetravit
             inferna
             ;
             sed
             corruptionem
             incorruptus
             exclusit
             .
             
               Ambros.
               de
               Virginib
               .
               lib.
            
             3.
             
          
           
             *
             an
             .
             1578.
             
               although
               in
               the
               Arabi●k
               Testament
               ,
               printed
               by
            
             Erpenius
             ann
             .
             1616.
             
               the
               termes
               be
               varied
            
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             al-hawita
             
               being
               put
               for
            
             Hell
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             phasada
             for
             corruption
             .
          
           
             n
             
               Psalter
               .
               Arabic
               .
               edit
               .
               Genuae
               ,
               an
               .
            
             1516.
             
             
               &
               Romae
               ,
               an
            
             .
             1619.
             
             
               Verúm
               in
               duobus
               meis
               MSS.
               exemplarib
               .
               habetur
               hîc
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             alhalaci
             ,
             quod
             perditionē
             vel
             interitū
             notat
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Athanas.
               de
               Incarnat
               .
               Verbi
               ,
               tom
               .
            
             1.
             
             
               Oper.
               Graecolat
               .
               pa.
            
             ●9
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             54.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               etc.
               Ib.
               pag.
            
             59.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Graeci
               in
               Octoëcho
               Anastasimo
            
             .
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               etc.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Cumûlas
               ,
               in
               Graecorum
               Pentecostario
               .
            
          
           
             t
             Neque
             nostras
             animas
             derelinquet
             in
             inferno
             ,
             nec
             dabit
             nos
             in
             corruptione
             in
             perpetuū
             manere
             :
             sed
             qui
             illum
             post
             diē
             tertium
             revocavit
             ab
             inferis
             ,
             &
             nos
             revocabit
             in
             tempore
             opportuno
             ;
             &
             qui
             illi
             donavit
             ,
             ut
             nō
             videat
             caro
             ejus
             corruptionem
             ,
             nobis
             donabit
             ,
             non
             quidem
             ut
             non
             videat
             caro
             nostra
             corruptionem
             ,
             sed
             ut
             liberetur
             á
             corruptione
             tempore
             opportuno
             .
             
               Origen
               .
               tractat
            
             .
             3●
             .
             
               in
               Matth.
               cap.
            
             27.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               G●eg
               .
               Nyss
               in
               Pascha
               &
               Christi
               Resurrect
               .
               t●m
               .
            
             2.
             
             
               Oper.
               Graecolat
               pag.
            
             823.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ib.
               pag.
            
             825.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Ibid.
               pag.
            
             824.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ib.
               pag.
            
             825.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Epist.
               ad
               Eustath
               .
               ibid.
               pag.
            
             1093.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gregor
               .
               Neocaesar
               .
               serm
               .
               in
               Theophanta
               ,
               pag.
            
             111.
             
             
               Oper.
               edit
               .
               Mogunt
               .
               &
               inter
               Opera
               Chysostomi
               ,
               tom
               .
            
             7.
             
               edit
               .
               Savilian
               .
               pag.
            
             660.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost
               in
               Matth.
               cap.
            
             11.
             homil
             .
             36.
             
               edit
               .
               Graec.
               vel
            
             37.
             Latin.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               reponendum
               ,
               ex
               MS.
               Constantinopolitano
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Orat.
               Catechetic
               .
               in
               S.
               Pascha
               ;
               tom
               .
            
             5.
             
               oper
               .
               Chrysostom
               .
               edit
               .
               Savilian
               .
               pag.
            
             916.
             
               &
               in
               Graecorum
               Pentecostario
               :
               ubi
               pro
               primâ
               voce
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               rectiùs
               habetur
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             Farinae
             autē
             sata
             tria
             ,
             primū
             quidem
             universa
             mortalium
             natura
             ,
             deinde
             mors
             ,
             postea
             orcus
             ;
             in
             quo
             absconditū
             per
             sepulturā
             divinū
             corpus
             ,
             fermētavit
             omnia
             in
             resurrectionē
             &
             vitam
             
               Caesarius
               ,
               Dialog
            
             .
             4.
             
          
           
             g
             Idcirco
             sepeliar
             ,
             propter
             eos
             qui
             in
             Orco
             sunt
             :
             idcirco
             veluti
             saxum
             aliquod
             percutiā
             illius
             portas
             ,
             educens
             vinctos
             in
             fortitudine
             ,
             quemadmodū
             inquit
             Davides
             servus
             meus
             .
             
               Id.
               Dialog
            
             3.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               de
               Spiritu
               sancto
               .
               cap.
            
             15.
             
          
           
             i
             Et
             haec
             vermis
             ,
             vel
             non
             ex
             cōceptu
             cōmuniū
             originū
             vivens
             ,
             vel
             é
             profundis
             terrae
             vivus
             emergens
             ,
             ad
             significationē
             assumptae
             &
             vivificatae
             per
             se
             etiā
             ex
             inferno
             carnis
             professus
             est
             .
             
               Hilar.
               de
               Trinitat
               .
               lib.
            
             11
             ,
          
           
             *
             Arator
             .
             Histor.
             Apostolic
             .
             lib.
             1.
             
          
           
             k
             
               Philo.
               in
               Cantic
            
             .
             5.2
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               inter
               fragmenta
               Eusebij
               in
               Cantic
               .
               á
               Men●sio
               edita
               pag.
            
             52.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Leo
               Imp.
               homil
            
             .
             1.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Tom.
             6.
             
             
               Bibliothec.
               Pair
               .
               edit
               ,
               an
               .
            
             1589.
             col
             .
             128.
             
          
           
             u
             Illuminans
             enim
             mortis
             tenebras
             ,
             &
             infernorum
             obscura
             collustrans
             ;
             in
             sanctorum
             ad
             praesens
             conspicatorum
             resurrectione
             mortis
             ipsius
             spolia
             detrahebat
             .
             
               Hilar
               .
               in
               Matth.
               Canon
            
             .
             33.
             
          
           
             x
             Sed
             nec
             sepulchrum
             quidem
             ejus
             miraculo
             caret
             .
             Nam
             cùm
             esset
             unctus
             á
             Ioseph
             ,
             &
             ●n
             ejus
             monumento
             sepultus
             ;
             novo
             opere
             quodam
             ,
             ipse
             defunctus
             defunctorum
             sepulchra
             reserabat
             .
             Et
             corpus
             quidem
             ejus
             jacebat
             in
             tumulo
             ,
             ipse
             autem
             inter
             mortuos
             liber
             ,
             remissionem
             in
             inferno
             positis
             ,
             solutâ
             mortis
             lege
             donabat
             .
             Erat
             enim
             caro
             ejus
             in
             monumento
             ,
             sed
             virtus
             ejus
             operabatur
             é
             coelo
             .
             
               Ambros
               ●e●●ura
               .
               nat
               ,
               ●ap
               .
            
             5
             
          
           
             y
             Descendit
             ad
             infernum
             ,
             ut
             &
             ibi
             á
             miraculo
             non
             vacaret
             .
             Nam
             multa
             corpora
             sanctorum
             resurrexerunt
             cum
             Christo.
             Homil.
             2.
             
               in
               Symbol
               .
               tom
            
             .
             5.
             
             
               Latin.
               Oper.
               Chrysostom
            
             .
          
           
             z
             Reddunt
             inferi
             corpora
             rediviva
             sanctorum
             :
             &
             in
             occur●um
             authoris
             inferos
             penetrantis
             ,
             temporalem
             accipiunt
             beatae
             animae
             commeatum
             Homil.
             4
             
               de
               P●oditore
               ,
               &
               Pass
               .
               Dominic
               .
               tom
               .
            
             ●
             .
             
               Latin.
               Oper
               Chrysost.
            
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Thaddaeus
               ,
               ●pud
               Euseb
               .
               lib.
            
             1.
             
               histor
               .
               Ecclesiast
               .
               ca.
               ult
            
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ignat.
               epist.
            
             2.
             
               ad
               Trallian
            
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Macar
               .
               Hierosolymit
               .
               apud
               Gelasium
               Cyzicen
               .
               in
               Act.
               Concil
               .
               Nicaen
               .
               lib.
            
             1.
             ca.
             23.
             al.
             24.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Cyrill
               .
               Hierosol
               cateches
            
             .
             14.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ch●ysost
               .
               in
               Matth
            
             27.
             homil
             .
             88.
             
               edit
               .
               Graec.
               vel
            
             89.
             
             
               Latin
               ubi
               tamen
               Interpres
               vertit
            
             :
             Multo
             majus
             profectò
             est
             multos
             jam
             olim
             mortuos
             in
             vitā
             reduxisse
             .
          
           
             g
             Ergo
             &
             in
             sepulcrum
             quoad
             corpus
             ,
             quod
             mo●tuū
             erat
             ,
             descendit
             :
             juxta
             veró
             divinitatem
             ,
             quae
             vivebat
             ,
             infernu●
             intereà
             devicit
             .
             Te●tio
             die
             resurrexit
             :
             sed
             &
             animas
             fideliū
             secum
             unâ
             suscitavit
             ;
             &
             dedit
             spem
             corporibus
             etiā
             á
             morte
             resurgendi
             sib
             similiter
             in
             secundo
             adventu
             
               Con●ess
               .
               A●men
               .
               artic
            
             .
             ●22
             .
             123.124
             .
          
           
             h
             Audito
             igitur
             quod
             locutus
             esset
             in
             eo
             Deus
             ,
             &
             cognito
             per
             Spiritum
             sanctum
             quòd
             filius
             Dei
             non
             solùm
             veni●et
             in
             terras
             ,
             sed
             etiam
             descensurus
             esset
             ad
             inferos
             ,
             ut
             mortuos
             refuscitaret
             ,
             (
             quod
             tunc
             quidē
             factum
             est
             ad
             testimonium
             praesentium
             ,
             &
             exemplum
             futurorū
             )
             conversus
             ad
             Dominum
             ait
             :
             Vtinam
             in
             inferno
             conservares
             ,
             absconderes
             autem
             me
             donec
             desinat
             ira
             tua
             ,
             &
             statuas
             mihi
             tempus
             in
             quo
             memoriam
             mei
             facias
             .
             
               Am●ros
               .
               de
               Int●rpellatio●●
               ,
               lib.
            
             1.
             cap.
             8.
             
          
           
             i
             Quòd
             in
             passione
             Domini
             resuscitandus
             foret
             ;
             sicut
             in
             fine
             hujus
             libri
             testatur
             .
             Ibid.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Append
               .
               ad
               Iob.
            
             
          
           
             l
             Et
             de
             illo
             quidem
             primo
             homine
             patre
             generis
             humani
             ,
             quòd
             eum
             ibidem
             solverit
             ,
             Ecclesia
             feré
             tota
             consentit
             :
             quod
             eam
             non
             inaniter
             credidisse
             credendum
             est
             ,
             undecunque
             hoc
             traditum
             sit
             ,
             etiamsi
             canonicarum
             scripturarum
             hinc
             expressa
             non
             proferatur
             authoritas
             .
             
               Aug.
               epist.
            
             99.
             
          
           
             m
             
               In
               Biblijs
               Regijs
               ,
               edit
               .
               Antuerp
               .
               an
               .
            
             1572
             
               &
               magnis
               Latinis
               Biblijs
               edit
               Venet.
               an
               .
            
             1588.
             
               ubi
               in
               hanc
               particulam
               habentur
               notae
               Glossae
               interlinealis
               &
               Nic.
               Lyrani
               .
            
          
           
             n
             
               Fr.
               Rapheleng
               in
               Lexico
               Arabico
               ,
               pag
            
             53.
             
             &
             55
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Sepulcrum
             ,
             infernus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Malé
             :
             inquit
             Erpenius
             ,
             
               in
               observation
               .
               ad
               hunc
               locum
               .
            
             significat
             terram
             humidam
             .
             Verúm
             Raphelengium
             
               ab
               hâc
               reprehensione
               vindicat
               Arabs
               Pentateuchi
               interpres
               ab
               ipso
            
             Erpenio
             
               editus
               :
               qui
            
             Sheol
             vertit
             Tharai
             ,
             Genes
             .
             37.35
             .
             &
             44.29
             ,
             31.
             
               item
               Num.
            
             16.30
             ,
             33.
             
             
               &
               Deut.
            
             32.22
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Marc.
               Liturg.
            
             
          
           
             p
             Crucem
             sponte
             pro
             nobis
             subijt
             ,
             per
             quam
             resuscitavit
             protoplastum
             ,
             &
             á
             morte
             animas
             nostras
             salvavit
             .
             
               Chrysost.
               Liturg.
               Latin.
            
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Nov.
               Autholog
               .
               Graec.
               edit
               .
               Romae
               ,
               an
               .
            
             1598.
             pa.
             23.
             b
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               fin
               .
               pa.
            
             239.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             262.
             b.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ib.
               pag.
            
             278.
             b.
             
          
           
             u
             Quam
             suscepit
             in
             Golgothâ
             Christus
             ,
             ubi
             Adae
             sepulchrum
             ,
             ut
             illū
             mortuū
             in
             suâ
             cruce
             resuscitaret
             .
             Vbi
             ergo
             in
             Adam
             mors
             omnium
             ,
             ibi
             i●
             Christo
             omniū
             resurrectio
             .
             
               Ambros.
               lib.
            
             5.
             epist.
             19.
             
          
           
             x
             Venit
             ad
             me
             traditio
             quaedā
             talis
             ,
             quòd
             corpus
             Adae
             primi
             hominis
             ibi
             sepultum
             est
             ubi
             crucifixus
             est
             Christus
             :
             ut
             sicut
             in
             Adam
             omnes
             moriuntur
             ,
             sic
             in
             Christo
             omnes
             vivificentur
             ;
             ut
             in
             loco
             illo
             qui
             dicitur
             Calvariae
             locus
             ,
             id
             est
             locus
             capitis
             ,
             caput
             humani
             generis
             resurrectionem
             inveniat
             cum
             populo
             universo
             per
             resurrectionem
             Domini
             Salvatoris
             ,
             qui
             ibi
             passus
             est
             ,
             &
             resurrexit
             .
             Inconveniens
             enim
             erat
             ,
             ut
             cùm
             multi
             ex
             eo
             nati
             remissionem
             acciperent
             peccatorum
             ,
             &
             beneficium
             resurrectionis
             consequerentur
             ;
             non
             magis
             ipse
             pater
             omnium
             hominum
             hujusmodi
             gratiam
             consequeretur
             .
             
               Origen
               .
               in
               tractat
            
             .
             35.
             
               in
               Matth.
               cap.
            
             27.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               in
               passion
               .
               &
               crucem
               Domini
               .
            
          
           
             z
             
               Epiphan
               .
               cont
               .
               Tatian
               .
               haeres
               .
            
             46.
             
             
               Vide
               etiam
               Paulae
               &
               Eusto●hij
               epist.
               ad
               Marcellami
               ,
               tomo
               ●
               .
               oper
               .
               Hieronymi
               ,
               epist.
            
             17.
             
          
           
             a
             Atque
             utinā
             non
             superflua
             his
             &
             inutilia
             miscuissent
             .
             
               Ambros.
               de
               bono
               mortis
               ,
               cap.
            
             10.
             
          
           
             b
             Satis
             fuerat
             dixisse
             illis
             ,
             quòd
             liberatae
             animae
             de
             corporibus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             peterent
             ,
             id
             est
             ,
             locum
             qui
             non
             videtur
             .
             Quem
             locum
             Latiné
             infernum
             dicimus
             Jbid.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
            
             2.
             
             
               Corinth
               .
               homil
            
             .
             9.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysostom
               .
               de
               fato
               &
               providentiâ
               ,
               orat
               .
            
             4.
             tom
             .
             6.
             
               edit
               .
               Savil.
               pa.
            
             874.
             
          
           
             e
             Act.
             23
             8.
             
          
           
             f
             
               Ioseph
               de
               Bello
               Iudaic.
               lib.
            
             2.
             cap.
             12.
             
               circa
               finem
            
             .
          
           
             g
             
               ●lia●
               Levita
               in
               Tis●hbi
               ,
               verb.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               ●heodoret
               .
               in
               Genes
               .
               quaest
               .
            
             109.
             
          
           
             i
             
               Caietan
               .
               on
               Genes
            
             .
             25.
             
          
           
             k
             
               Lorin
               .
               in
               Act.
            
             13.36
             .
          
           
             l
             
               Syn●s
               .
               epist.
            
             4.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plat.
               Phaedoa
               .
               pag.
            
             81.
             
               edit
               .
               Graecolatin
               .
               an
            
             .
             1590.
             
          
           
             n
             Comperies
             aliquod
             esse
             inferni
             &
             mortis
             discrimen
             :
             videlicèt
             quòd
             animas
             infernus
             contineat
             ,
             mors
             veró
             corpora
             .
             Nam
             immortales
             sunt
             animae
             .
             
               Theophylact
               .
               in
            
             1.
             
             Corinth
             .
             15.
             
          
           
             o
             Hoc
             differunt
             mors
             &
             infernus
             :
             quòd
             illa
             corpora
             ,
             hîc
             animas
             detineat
             .
             
               Nicet
               .
               in
               Gregor
               .
               Nazianz.
               orat
            
             42.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Andr.
               Caesareens
               .
               in
               Apocalyps
               .
               commentar
               .
               cap.
            
             64.
             
               edit
               .
               Graec.
            
             63.
             
             Latin.
             
          
           
             q
             Mors
             est
             ,
             quâ
             separatur
             anima
             á
             corpore
             .
             Infernus
             est
             locus
             ubi
             recluduntur
             animae
             ,
             vel
             ad
             refrigerium
             ,
             vel
             ad
             poenam
             .
             
               Strabus
               in
               Gloss.
               ordinar
               .
               ●n
               Hieronym
               .
               lib.
            
             3.
             
               in
               Ose.
               cap.
            
             13.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Nicet
               init
               .
               Historiae
            
             .
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Caius
               ,
               in
               fragmento
               de
               Caussâ
               sive
               essentiâ
               Vniversi
               :
               de
               quo
               suprà
               ,
               pag.
            
             222.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             u
             Virgil
             A●neid
             .
             6.
             conferēd
             .
             cum
             Platonis
             narratione
             lib.
             10.
             de
             Republ.
             paulò
             pòst
             citandâ
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Io.
               Tzetz
               .
               in
               Hesiodi
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2.
             
             Pet.
             2.4
             .
          
           
             z
             
               Tertullian
               .
               Apologetic
               .
               cap.
            
             47.
             
          
           
             a
             
               Greg.
               Nazianz
               .
               orat
            
             .
             20
             
               in
               laud.
               Basilij
            
             .
          
           
             b
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 D●phil
                 .
                 apud
                 Clement
                 .
                 Alexandr
                 .
                 lib.
              
               5.
               
               
                 Stromat
                 ,
                 ind●que
                 apud
                 Euseb.
                 Praeparat
                 .
                 Euangeli●
                 .
                 lib.
              
               13.
               pag.
               400.
               
                 edit
                 Grae●
                 .
                 &
                 Theodoret.
                 in
                 Therapeutic
                 .
                 ad
                 Graec.
                 lib.
              
               8.
               pag.
               88.89
               .
               
                 who
                 commendeth
                 this
                 for
              
               true
               ,
               philosophy
               indeed
               .
            
          
           
             *
             
               Vid.
               Tertullian
               .
               de
               Animâ
               cap.
            
             54.55
             .
             
               &
               Macrob.
               in
               Somn.
               Scipionis
               .
               lib.
            
             1.
             cap.
             9.10.11.12
             .
          
           
             c
             Antholog
             .
             lib.
             1.
             cap.
             37.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plat.
               Phaedon
               .
               pag.
            
             380.
             f.
             &
             386.
             a.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Zoroaster
               .
               apud
               .
               Clement
               .
               Alexandr
               .
               lib.
            
             5.
             
             
               Stromat
               .
               indeque
               apud
               Euseb
               .
               Praeparat
               .
               Euangel
               .
               lib.
            
             13
             .
             39●
             .
          
           
             f
             
               Plato
               ,
               lib.
            
             10.
             
               de
               Republ.
               pag.
               pag.
            
             518.
             
          
           
             g
             
               Euseb.
               Praeparat
               .
               Euangel
               .
               lib.
            
             11.
             pag.
             330.
             
          
           
             h
             Phytag●r●aur
             .
             Ca●m
             .
             cum
             commentar
             .
             H●er●cli●
             ▪
             pag
             310.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epicharm
               .
               apud
               Clement
               .
               Alexandr
               .
               lib.
            
             4.
             stro●●
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Pindar
               .
               ibid.
               &
               apud
               Theodore●
               .
               in
               Therapeutic
               .
               ad
               Grae●os
               ,
               lib.
            
             8.
             
          
           
             l
             Romulus
             in
             co●lo
             cum
             dijs
             agit
             aevum
             :
             ut
             famae
             assentiens
             dixit
             Ennius
             .
             
               Cic
               Tus●ul
               .
               quaest
               .
               lib.
            
             1.
             
          
           
             m
             Omnibus
             ,
             qui
             patriam
             conservârint
             ,
             adjuverint
             ,
             auxerint
             ,
             certum
             esse
             in
             coelo
             ac
             definitum
             locum
             ,
             ubi
             beati
             aevo
             sempiterno
             fruantur
             .
             
               Id.
               in
               Som●o
               Scipionis
            
             .
          
           
             n
             Ea
             vita
             ,
             via
             est
             in
             coelum
             ,
             &
             in
             hunc
             coetum
             eorum
             ,
             qui
             jam
             vixerunt
             ,
             &
             corpore
             laxati
             ,
             illum
             incolunt
             locum
             quem
             vides
             (
             erat
             autem
             is
             splendidissimo
             candore
             inter
             flammas
             elucens
             circulus
             )
             quem
             vos
             ,
             ut
             á
             Graijs
             accepistis
             ,
             orbem
             lacteum
             nuncupatis
             Ibid.
             
          
           
             o
             
               Manil.
               lib.
            
             1.
             
             Astronom
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Damasc
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Philopon
               in
            
             1.
             
             
               Mettor
               .
               fol.
            
             104.
             b.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Socrat
               .
               apud
               Platonem
               in
               Cra●ylo
               .
               pag
            
             265.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               apud
               .
               eund
               .
               in
               Phaedone
               .
               pag.
            
             385.
             g.
             
          
           
             t
             
               Euseb.
               Praepar
               .
               Euangel
               .
               lib.
            
             11.
             pag.
             325.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             323.
             
          
           
             x
             
               Plat.
               Phaedon
               .
               pag.
            
             39●
             .
             399
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Origen
               lib
            
             7.
             
               contra
               Celsum
               ,
               pag.
            
             362.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plato
               ,
               in
               Gorg.
               pag.
            
             312.
             c.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theodoret.
               Therapeutic
               .
               ad
               Graec.
               lib.
            
             11.
             pag.
             155.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             166.
             
          
           
             c
             
               Ibid.
               pag.
            
             157.
             
          
           
             d
             
               Hesiod
               .
               in
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             
               Pindar
               .
               Olymp.
               Od.
            
             2.
             
          
           
             f
             
               Diodor
               .
               Bibliothec.
               lib.
            
             3.
             
          
           
             g
             
               Plutarch
               .
               in
               vitâ
               Serlorij
            
             .
          
           
             h
             
               Ioseph
               .
               de
               bello
               Iudaico
               ,
               lib.
            
             2.
             cap.
             12.
             pag.
             730.
             
               edit
               .
               Graec.
            
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Jd.
               lib.
            
             18.
             
             
               Antiquit.
               cap.
            
             2.
             pag.
             548.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               cont●a
               Celsum
               ,
               lib.
            
             5
             pag.
             267.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Lucian
               .
               de
               luctu
            
             .
          
           
             m
             In
             terram
             enim
             cadentibus
             corporibus
             ,
             hisque
             humo
             tectis
             ,
             ex
             quo
             dictum
             est
             humari
             ;
             sub
             terrâ
             censebant
             reliquam
             vitam
             agi
             mortuorum
             .
             quam
             ●orum
             opinionem
             magni
             errores
             consecuti
             sunt
             :
             quos
             auxerunt
             Poëtae
             .
             
               Cic.
               Tuscul.
               quaest
               .
               lib.
            
             1.
             
          
           
             n
             
               Hera●lid
               Pontic
               de
               Allegor
               .
               Homer
               .
               Servius
               ,
               in
               Virgil.
               Ae●e●d
               .
               lib.
            
             6.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               G●minus
               ,
               in
               Phaenomen
               .
               cap.
            
             13.
             
          
           
             p
             
               Lactant
               Institut
               .
               lib.
            
             3.
             cap.
             23.
             
          
           
             q
             
               Augustin
               .
               de
               Civit.
               De●
               .
               lib.
            
             16.
             cap.
             9.
             
          
           
             r
             
               Procop.
               in
               Genes
               .
               cap.
            
             1.
             
          
           
             s
             
               Strabo
               ,
               Geograph
               .
               lib.
            
             1.
             
               ad
               quem
               doctiss
               .
               Casauhonus
               hane
               ex
               Grammaticis
            
             Oceani
             
               definitionem
               producit
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theon
               in
               Arat.
               pag.
            
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             59.
             
               edit
               .
               Paris
            
             .
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ach●l
               .
               Stat.
               in
               Ar●●
               .
               pag.
            
             93
             
               ●dit
               .
               Florentin
               .
               ubi
               etiam
               alius
               scholiastes
               ,
               pag.
            
             115.
             
               de
               horizonte
               similiter
               notat
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Aristot.
               de
               Mundo
               ,
               cap.
            
             3.
             
          
           
             y
             
               Citat
               ab
               Arati
               scholiaste
               ,
               edit
               .
               cum
               Hipparcho
               ,
               Florent
               .
               an
               .
            
             1567.
             pag.
             115.
             
          
           
             z
             
               Achil.
               Stat.
               in
               Arateis
               ,
               ibid.
               pag
            
             93.
             
          
           
             *
             
               Vid.
               Augustin
               .
               Quaest.
            
             132.
             
               in
               Genesim
            
             .
          
           
             a
             Quòd
             autē
             universa
             terra
             in
             aquis
             subsistat
             ,
             nec
             ulla
             sit
             pars
             ejus
             ,
             quae
             infra
             nos
             sita
             est
             ,
             aquis
             vacua
             &
             denudata
             ,
             omnibus
             notum
             reor
             .
             Nam
             sic
             docet
             Scriptura
             :
             Qui
             expandit
             terram
             super
             aquas
             .
             Et
             iterùm
             :
             Quia
             ipse
             super
             maria
             fundavit
             eam
             ,
             &
             super
             flumina
             praeparavit
             eam
             .
             &c.
             Nec
             decet
             ut
             credamus
             aliquam
             terram
             infra
             nos
             coli
             nostro
             orbi
             oppositam
             .
             
               Procop.
               in
               Genes
               .
               cap.
            
             1.
             
          
           
             b
             
               Hilari
               .
               in
               Psalm
            
             .
             2.
             
          
           
             c
             
               Chrysostom
               .
               in
               Genes
               .
               cap.
            
             2.
             homil
             .
             12.
             
          
           
             d
             
               Caesar
               .
               Dialog
            
             .
             1.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Proclus
               Diadoch
               .
               in
               Hesiodi
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               ab
               Hugone
               Sanfordo
               citatus
               ;
               qui
               complura
               Veterum
               testimonia
               huc
               facientia
               diligenter
               congessit
               .
            
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Apollodor
               .
               Bibliothec.
               lib.
            
             1.
             
          
           
             g
             Nobis
             inferi
             ,
             non
             nuda
             cavositas
             ,
             nec
             subdivalis
             aliqua
             mundi
             sentina
             credūtur
             :
             sed
             in
             fossâ
             terrae
             &
             in
             alto
             vastitas
             ,
             &
             in
             ipsis
             visceribus
             ejus
             abstrusa
             profunditas
             .
             
               Tertull.
               de
               anima
               ,
               cap.
            
             55.
             
          
           
             h
             Esse
             autem
             hujus
             infernae
             regionis
             vas●aeque
             abyssi
             incolas
             pl●res
             ,
             beati
             Ioannis
             Apocalypsi
             docemur
             .
             
               e●c
               .
               Hila●●
               .
               ●n
               P●alm
               .
            
             2.
             
          
           
             i
             Lucretius
             ex
             majore
             part●
             ,
             &
             alij
             integré
             docent
             ,
             inferorum
             regna
             ne
             esse
             quidem
             posse
             .
             Nam
             locum
             ipso●um
             quem
             possumus
             dicere
             ;
             cùm
             sub
             ●erris
             d●●a●●ur
             esse
             Antipodes
             ?
             in
             mediâ
             veró
             terrâ
             eos
             esse
             ,
             nec
             soliditas
             patitur
             ,
             nec
             centrum
             terrae
             ,
             quae
             terra
             si
             in
             ●●edio
             mundi
             est
             ;
             tanta
             ejus
             esse
             profunditas
             non
             potest
             ,
             ut
             in
             medio
             sui
             habeat
             inferos
             ,
             in
             quibus
             est
             Tartarus
             :
             de
             quo
             legitur
             ,
             Bis
             patet
             in
             praeceps
             tantum
             ,
             
               etc.
               Servius
               ,
               in
               Aen●i●
            
             .
             6.
             
          
           
             k
             Si
             de
             situ
             &
             loco
             quaesieris
             ,
             respondebo
             ,
             dicamque
             extra
             terra●ū
             orbē
             hunc
             aliquo
             esse
             positam
             .
             Non
             ergo
             erit
             ,
             quo
             fuerit
             haec
             loco
             sita
             ,
             quin
             magis
             quo
             pacto
             evitari
             possit
             ,
             quaerendū●
             
               Chrysostom
               de
               p●aemij
               .
               sanctor
               .
               tom
               .
            
             3.
             
             
               Oper.
               Lae●in
            
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gregor
               .
               N●ssen
               .
               in
               Macrin●s
               ,
               tom
               .
            
             2
             
               Oper.
               pag
            
             641.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             (
             
               fort
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               )
               Ibid.
               pag.
            
             641.642
             .
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               etc.
               Ibid.
               pag.
            
             642.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Ibid
               ,
               pag.
            
             644.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theophylact.
               in
               Luc.
               cap.
            
             16.
             
          
           
             q
             Infernum
             autem
             hi
             quidem
             putant
             regionem
             sub
             terrâ
             caliginis
             &
             tenebrarum
             .
             &c.
             Alij
             veró
             Infernum
             ex
             apparitione
             ad
             disparitionem
             animae
             nominaverunt
             .
             Quandiu
             anima
             est
             in
             corpore
             ,
             per
             proprias
             videtur
             actiones
             :
             sed
             ubi
             á
             corpore
             discessum
             est
             ,
             omnibus
             modis
             incognita
             nobis
             existit
             .
             
               Hugo
               .
               Etherian
               .
               de
               animar
               .
               regress
               .
               ab
               Inferis
               ,
               cap.
            
             11.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Maxim
               .
               in
               Dionys.
               Ecclesiast
               .
               Hi●rarch
               .
               cap.
            
             2.
             
          
           
             s
             
               Suprá
               ,
               pag.
            
             217.
             
          
           
             t
             In
             isto
             mundo
             qui
             moriuntur
             separatione
             carnis
             &
             animae
             ,
             juxta
             operum
             differentiā
             diversa
             apud
             Inferos
             obtinēt
             loca
             .
             
               Origen
               .
               de
               Prin●ipijs
               ,
               lib.
            
             4.
             
               apud
               Hieronym
               .
               epist.
            
             59.
             
               ad
               Avitum
            
             .
          
           
             u
             Relinquit
             anima
             mundi
             hujus
             tenebras
             ,
             ac
             naturae
             corporeae
             caecitatem
             ,
             &
             transfertur
             ad
             aliud
             seculum
             :
             quod
             vel
             sinus
             Abrahae
             ,
             ut
             in
             Lazaro
             ,
             vel
             Paradisus
             ,
             ut
             in
             latrone
             qui
             de
             cruce
             credidit
             ,
             indicatur
             ;
             vel
             etiam
             si
             qua
             novit
             Deus
             esse
             alia
             loca
             ,
             vel
             alias
             mansiones
             ,
             per
             quae
             transiens
             anima
             Deo
             creden●
             ,
             &
             perveniens
             usque
             ad
             flumen
             illud
             quod
             laetificat
             civitatem
             Dei
             ,
             intra
             ipsum
             sortem
             promissae
             patribus
             haereditatis
             accipiat
             .
             
               Origen
               .
               in
               Numer
            
             .
             31.
             homil
             .
             2●
             .
          
           
             x
             Illa
             receptio
             utrùm
             statim
             post
             istam
             vitam
             flat
             ,
             an
             in
             fine
             suculi
             in
             resurrectione
             mortuorum
             ,
             atque
             ultimâ
             retributione
             judicij
             ;
             non
             minima
             quaestio
             est
             .
             
               August
               .
               Quaestion
               Euange●
               lib.
            
             2.
             cap.
             38.
             
          
           
             y
             Solet
             esse
             magna
             quaestio
             ,
             quo
             modo
             intelligatur
             infernus
             :
             u●rùm
             illuc
             mali
             tantùm
             ,
             an
             etiam
             boni
             mortui
             descendere
             soleant
             .
             Si
             ergo
             tantùm
             mali
             :
             quo
             modo
             iste
             ad
             filium
             suum
             se
             dicit
             lugentem
             descendere
             ?
             Non
             enim
             in
             poenis
             inferni
             eum
             esse
             credidit
             .
             An
             per
             turbati
             &
             dolentis
             v●rba
             sunt
             ,
             mala
             sua
             etiam
             hinc
             exagggerantis
             ?
             
               Id.
               Quaestio
            
             .
             126
             ,
             
               in
               Genesim
               .
               &
               Eucher
               .
               in
               Genes
               .
               l●b
               .
            
             3.
             cap.
             18.
             
          
           
             z
             Vtrùm
             ideò
             ad
             infernum
             ,
             quia
             cum
             tristitiâ
             ?
             An
             etiam
             si
             abesset
             tristitia
             ,
             tanquam
             ad
             in●ernum
             moriendo
             descensurus
             haec
             loquitur
             ?
             De
             inferno
             enim
             magna
             quaestio
             est
             :
             &
             quid
             inde
             Scriptura
             sentiat
             ,
             locis
             omnibus
             ubi
             fortè
             hoc
             commemoratum
             fuerit
             ,
             observandum
             est
             .
             
               Augustin
               .
               Quaest.
            
             142.
             
               in
               Genes●m
               .
               &
               Eucher
               .
               in
               Genes
               .
               lib.
            
             3.
             cap.
             27.
             
          
           
             a
             
               Supr
               .
               pag.
            
             215.
             
          
           
             b
             Vel
             communi
             lege
             naturae
             ,
             vel●illas
             portas
             ,
             de
             qu●bus
             quòd
             liberatus
             sit
             ,
             Psalmista
             decantat
             :
             Qui
             exaltas
             me
             de
             portis
             mortis
             ,
             ut
             annunciem
             omnes
             laudationes
             tuas
             in
             portis
             filiae
             Sion
             
               Hi●ronym
               .
               lib.
            
             11.
             
               in
               Esai
               .
               cap.
            
             38.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Eustathius
               Antiochen
               .
               in
               Psal.
            
             15.
             
               citatus
               á
               ●heodoreto
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               dialog
               .
            
             1.
             
          
           
             d
             Humanae
             ista
             lex
             necessitatis
             est
             ,
             ut
             consepultis
             corporibus
             ad
             inferos
             animae
             descendant
             .
             Quam
             descensionem
             Dominus
             ad
             consummationem
             veri
             hominis
             non
             recusavit
             .
             
               Hilari
               .
               in
               Psal.
            
             138.
             
          
           
             e
             Ad
             explendam
             quidem
             hominis
             naturam
             etiā
             morti
             se
             ,
             id
             est
             ,
             discenssioni
             se
             tanquam
             animae
             corporisque
             subjecit
             ;
             &
             ad
             infernas
             sedes
             ,
             id
             quod
             homini
             debitum
             videtur
             esse
             ,
             penetravit
             .
             
               Id.
               in
               Psalm
            
             .
             53.
             
          
           
             s
             Leges
             inferni
             moriendo
             subijt
             ,
             sed
             resurgendo
             dissolvit
             :
             &
             ita
             perpetuitatem
             mortis
             incîdit
             ,
             ut
             eam
             de
             aeternâ
             faceret
             temporalem
             .
             
               Leo
               de
               passion
               .
               serm
            
             .
             8.
             
          
           
             g
             Nunc
             autem
             tribus
             diebus
             conversatus
             est
             ubi
             erant
             mortui
             .
             
               Irenaeus
               ,
               lib.
            
             5.
             
               cap.
               ult
            
             .
          
           
             h
             Dominus
             legem
             mortuorū
             servavit
             ,
             ut
             fieret
             primogenitus
             á
             mortuis
             ,
             et
             commoratus
             usque
             ad
             te●tiā
             diē
             in
             inferioribus
             terrae
             ,
             pòst
             deinde
             surgens
             in
             carne
             ,
             ut
             etiā
             figuras
             clavorū
             ostenderet
             discipulis
             ,
             sic
             ascendit
             ad
             patrem
             .
             Ibid.
             
          
           
             i
             Cùm
             enim
             Dominus
             in
             medio
             umbrae
             mortis
             abierit
             ,
             ubi
             animae
             mortuorum
             erant
             ,
             post
             deinde
             corporaliter
             resurrexit
             ,
             &
             post
             resurrectionē
             assumptus
             est
             :
             manifestū
             est
             quia
             &
             discipulorum
             ejus
             ,
             propter
             quos
             &
             haec
             operatus
             est
             Dominus
             ,
             animae
             abibunt
             in
             invisibilem
             locum
             ,
             definitū
             eis
             á
             Deo
             ,
             &
             ibi
             usque
             ad
             resurrectionem
             commorabuntur
             ,
             sustinentes
             resurrectionem
             ;
             pòst
             recipientes
             corpora
             &
             perfecté
             resu●gentes
             ,
             hoc
             est
             corporaliter
             ,
             quemadmodum
             &
             Dominus
             resurrexit
             ,
             sic
             venient
             ad
             conspectum
             Dei.
             Nemo
             enim
             est
             discipulus
             super
             magistrum
             :
             perfectus
             autem
             omnis
             erit
             ,
             sicut
             magister
             ejus
             .
             Ibid.
             
          
           
             k
             
               Tertullian
               de
               Animâ
               ,
               cap.
            
             55.
             
               vid.
               supr
               .
               pag.
            
             270.
             
               ad
               liter
            
             .
             b.
             
          
           
             l
             Quid
             est
             illud
             quod
             ad
             inferna
             transfertur
             post
             divortium
             corporis
             ,
             quod
             detinetur
             illic
             ,
             quod
             in
             diem
             judicij
             reservatur
             ,
             ad
             quod
             &
             Christus
             moriendo
             descendit
             ,
             puto
             ad
             animas
             Patriarcharum
             .
             
               Jbid.
               cap.
            
             7.
             
          
           
             m
             
               Ibid.
               cap.
            
             58.
             
          
           
             n
             Quae
             infraterram
             jacent
             ,
             neque
             ipsa
             sunt
             digestis
             &
             ordinatis
             potestatibus
             vacua
             .
             Locus
             enim
             est
             ,
             quò
             piorum
             animae
             impiorumque
             ducuntur
             ,
             futuri
             judicij
             pra●judicia
             sentientes
             
               Novatian
               .
               de
               Trinitat
               .
               cap
            
             1.
             
          
           
             o
             
               Lactant.
               Justitut
               .
               lib.
            
             4.
             cap.
             19.
             
          
           
             p
             
               I●
               .
               lib.
            
             7.
             cap.
             24.
             
               vid.
               &
               cap.
            
             22.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Cyrill
               .
               Glaphyr
               .
               in
               Genes
               .
               lib.
            
             6.
             pag.
             154.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag
            
             155.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Niceph.
               G●egor
               .
               histor
               .
               Roman
               .
               lib.
            
             10.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Andre
               .
               Hierosolymitan
               .
               serm
               .
               in
               vitam
               humanam
               ,
               &
               in
               Defunctos
               .
            
          
           
             u
             Juvenc
             .
             Histor.
             Euangel
             .
             lib.
             4.
             
          
           
             x
             
               Euseb.
               Em●sen
               .
               á
               Theodore●o
               citatus
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               dialog
               .
            
             3.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Euseb
               .
               in
               Cantic
               .
               pag.
            
             68.
             
          
           
             z
             Per
             descensum
             Sponsi
             quem
             patruelem
             appellat
             ,
             Domini
             nost●i
             Iesu
             Christi
             descensum
             ad
             inferos
             possumus
             intelligere
             ,
             ut
             arbitror
             :
             nam
             &
             haec
             sequentia
             probant
             ,
             cùm
             dixit
             ;
             Ad
             aromatum
             phialas
             sive
             areolas
             .
             Prisci
             enim
             illi
             sanctissimi
             viri
             ,
             per
             phialas
             aromatum
             non
             inepté
             significantur
             ;
             quales
             fuere
             ,
             Noë
             ,
             Abraham
             ,
             Isaac
             ,
             Iacob
             ,
             Moses
             ,
             Iob
             ,
             David
             ,
             Samuel
             ,
             Elisaeus
             ,
             Daniel
             ,
             alijque
             quamplurimi
             ante
             Legem
             &
             in
             Lege
             :
             qui
             quidem
             omnes
             ,
             veluti
             aromatum
             phialae
             sive
             areolae
             ,
             sanctissimae
             justitiae
             odores
             ac
             fructus
             suavissimé
             oluerunt
             .
             Tunc
             enim
             Paradisum
             triumphator
             ingressus
             est
             ,
             cùm
             ad
             inferos
             penetravit
             .
             Adest
             nobis
             ipse
             Deu●
             hâc
             in
             re
             testis
             ,
             cùm
             in
             Cruce
             Latroni
             (
             sese
             illi
             ipsi
             religiosissime
             commendanti
             )
             clementissimé
             respondit
             ;
             Hodie
             mecū
             eris
             in
             Paradiso
             .
             
               Philo
               Carpath
               in
               Canti●
            
             .
             6.
             
          
           
             a
             Digna
             fané
             inquisitu
             res
             est
             ,
             ubinā
             sub
             Sole
             justi
             vitâ
             functi
             collocentur
             .
             Constat
             autem
             quòd
             in
             Paradiso
             :
             cùm
             dixerit
             Christus
             Latroni
             ;
             Hodie
             mecum
             eris
             in
             Paradiso
             .
             Sciendumque
             est
             ,
             quòd
             literalis
             Traditio
             Paradisum
             docet
             esse
             in
             terrâ
             .
             Nonnulli
             veró
             dixerunt
             ,
             quòd
             Paradisus
             etiam
             est
             in
             inferno
             ,
             id
             est
             ,
             subterraneo
             loco
             :
             ad
             quam
             suam
             opinionem
             illud
             accommodant
             Euangelium
             .
             Dives
             Lazarum
             vidit
             ,
             ipse
             tamen
             in
             inferiore
             demersus
             ,
             cùm
             Lazarus
             eminentiore
             esset
             in
             loco
             ,
             ubi
             esset
             Abraham
             .
             Verùm
             quomodocumque
             se
             habeant
             ;
             illud
             proculdubio
             constat
             ,
             tum
             ex
             praesenti
             Ecclesiastae
             nostri
             loco
             ,
             tum
             ex
             omni
             ●acrâ
             ●cripturâ
             ,
             futuros
             pios
             in
             prosperitate
             ac
             pace
             ,
             in●ustos
             veró
             in
             supplicijs
             ac
             tormentis
             .
             Alijs
             autem
             placuit
             Paradisum
             esse
             in
             coelis
             :
             bonus
             autem
             ac
             ingenuus
             Ecclesiastes
             historiae
             sensum
             potiùs
             consectabitur
             .
             
               Olympiodor
               .
               in
               Ecclesiast
               .
               cap.
            
             3.
             
          
           
             b
             
               Bishop
               answer
               to
               Perkin●
               advertisement
               ,
               pag.
            
             9.
             
          
           
             c
             
               Ibid.
               pag.
            
             8.
             
          
           
             d
             
               Suarez
               .
               tom
            
             .
             2
             in
             3.
             
               part
               .
               Thom.
               quaest
            
             .
             46.
             art
             .
             11.
             
               &
               quaest
            
             .
             52.
             art
             .
             8.
             disp
             .
             43.
             sect
             .
             4.
             
             
               Bellarmin
               de
               Sanctor
               .
               Beatitud
               .
               lib.
            
             1.
             cap.
             3.
             testim
             .
             4.
             
             
               See
               before
               ,
               pag.
            
             254.
             
          
           
             e
             Tom.
             2.
             
             
               Oper.
               Athanas
               pag.
            
             39.
             
               edit
               .
               Graecolat
            
             .
          
           
             f
             
               Bishop
               .
               Preface
               to
               the
               second
               part
               of
               his
               Reformat
               .
               of
               Perkins
               Catholick
               pag.
            
             19.
             
          
           
             g
             
               Brought
               .
               in
               his
               epistle
               to
               the
               Nobilitie
               of
               Engl.
               edit
               .
               an
               .
            
             1597.
             pag.
             38.
             
          
           
             h
             
               Id.
               in
               alio
               Opusculo
               ,
               edit
               .
               an
               .
            
             1604.
             
          
           
             i
             Inveniri
             insupe●
             asserit
             in
             multis
             vetussissimis
             exemplaribus
             MS●
             .
             orationem
             Dominicam
             in
             hunc
             modum
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Pater
             noster
             qui
             es
             in
             inferno
             etc.
             Veteres
             quoque
             Macedones
             aliter
             orationem
             Dominicam
             nunquam
             precatos
             fuisse
             .
             
               Io.
               Rodolph
               .
               Lavator
               .
               de
               descensu
               ad
               inferos
               ,
               lib.
            
             1.
             part
             1.
             cap
             8.
             
          
           
             k
             
               Ioseph
               .
               de
               Bello
               Iudaic.
               lib.
            
             3.
             cap.
             25.
             pag.
             785.
             
          
           
             l
             Matth
             8.12
             .
             &
             22.13
             .
             &
             25.30
             .
          
           
             m
             Nemo
             illam
             rejicere
             quovis
             praetextu
             audeat
             ,
             vel
             praesumat
             .
             
               Conci●
               .
               Tridentin
               .
               sess
            
             .
             4.
             
          
           
             n
             Act.
             13.4
             .
          
           
             o
             18.5
             .
             et
             27.5
             .
          
           
             p
             9.32
             .
          
           
             q
             11.27
             .
             &
             21.10
             .
          
           
             r
             8.5
             .
             &
             12.19
             .
             &
             15.1
             .
             &
             18.22
             .
          
           
             s
             Iuvenal
             .
             Satyr
             .
             6.
             
          
           
             t
             Animos
             cùm
             é
             corpore
             excesserint
             ,
             in
             sublime
             ferri
             .
             
               Cic
               lib
            
             1.
             
             
               Tusculan
               .
               quaest
            
             .
          
           
             u
             
               Chrysost.
               in
               Ephes
               .
               homil
            
             .
             11.
             
          
           
             x
             
               Theop●●lact
               .
               in
               Ephes.
               cap.
            
             4.
             
          
           
             y
             Qui
             non
             possumus
             intelligere
             quod
             dicitur
             ,
             nisi
             per
             ea
             vocabula
             ,
             quae
             usu
             didicimus
             ,
             &
             errore
             combibimus
             .
             
               Hieronym
               .
               lib.
            
             2.
             
               in
               Amos
               cap.
            
             5.
             
          
           
             z
             
               Phurnutus
               de
               naturâ
               D●or
               .
               in
            
             Plutone
             .
          
           
             a
             
               Plato
               ,
               in
               Gorgia
            
             .
          
           
             b
             Hesiod
             .
             in
             Theogoniâ
             .
          
           
             c
             Homer
             .
             Iliad
             .
             15.
             
          
           
             d
             Hesiod
             .
             Theog●n
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Pindar
               .
               Phyth
               .
               od
            
             .
             3.
             
          
           
             f
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Homer
                 .
                 Iliad
              
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Dionys.
               Ecclesiastic
               .
               Hierarch
               .
               cap.
            
             2.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Georg
               pachymer
               thid
            
             .
          
           
             h
             Pindar
             .
             Olymp
             .
             od
             .
             8.
             
          
           
             i
             Id.
             Isthm.
             Od.
             6.
             
          
           
             k
             
               Plutarch
               .
               de
               consolat
               ad
               Apollon
               .
            
          
           
             l
             
               Clem.
               Strom.
               lib.
            
             6.
             
          
           
             m
             
               Herodot
               .
               histor
               .
               lib
            
             3.
             
          
           
             n
             Sciendum
             quòd
             per
             Infernum
             (
             pro
             quo
             dictio
             Hebraica
             proprié
             significat
             sepulchrum
             )
             &
             perditionem
             ,
             quae
             duo
             in
             scripturis
             saepè
             conjunguntur
             ,
             significatur
             status
             mortuorum
             ;
             &
             non
             solùm
             damnatorum
             ,
             ut
             nos
             feré
             ex
             his
             vocibus
             auditis
             concipimus
             ,
             sed
             in
             genere
             status
             defunctorum
             .
             
               Cornellansen
               .
               in
               Proverb
            
             15.
             
          
           
             o
             
               Gasp.
               ●anct
               .
               in
               Act.
            
             2.
             sect
             .
             56.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sapient
             .
             16.13
             .
          
           
             q
             Deducis
             ad
             portas
             mortis
             ,
             &
             reducis
             .
             
               Lat.
               ibid.
            
             
          
           
             r
             
               Epiphan
               in
               Anacephalaeosi
               ,
               pag.
            
             531.
             
               edit
               .
               Graec.
            
             
          
           
             s
             
               Id.
               in
               Anchora●o
               ,
               pag.
            
             484.
             
             
               Vid.
               etiam
               eund
               .
               contra
               Ariomani●
               .
               haeres
               .
            
             69.
             pag.
             337.
             
          
           
             t
             
               Athana●
               .
               Oper
               .
               Gra●olat
               .
               tom
               .
            
             1.
             pag.
             801.
             
          
           
             u
             
               Ibid.
               pag.
            
             805.
             
          
           
             x
             Solutos
             per
             Dominū
             dicit
             dolores
             inferni
             ,
             sive
             mortis
             .
             
               Bed.
               Retract
               .
               in
               Act.
               cap.
            
             2.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Cyrill
               .
               in
               Hoseam
               .
               pag.
            
             371.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Euseb
               .
               lib.
            
             1.
             
             
               Praeparat
               .
               Euangelic
               .
               pag.
            
             7.
             
          
           
             a
             Fides
             ergo
             est
             Ecclesiae
             fundamentū
             .
             Non
             enim
             de
             carne
             Petri
             ,
             sed
             de
             fide
             dictum
             est
             ,
             quia
             portae
             mortis
             ei
             non
             praevalebunt
             ;
             sed
             confessio
             vicit
             infernum
             .
             
               Ambros.
               de
               Incarnat
               .
               sacrament
               .
               cap.
            
             5.
             
          
           
             b
             Infernum
             autem
             ex
             opinione
             ,
             quae
             invaluit
             ,
             usurpavit
             ;
             hoc
             etiam
             morti
             nomen
             imponens
             .
             
               Theodoret.
               in
               Cantic
            
             .
             8.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Nazianz.
               Carm.
            
             15.
             
               de
               Vitae
               itinerib
               .
               tom
            
             .
             2.
             
               edit
               .
               Graecolat
               .
               pag.
            
             91.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               Se●enc
               .
               in
               Ionam
               orat
               .
            
             2.
             pag.
             114.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               in
               illud
               :
               Ecce
               as●endimus
               Hierosolym
               .
               pag.
            
             268.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Eliam
               .
               pag.
            
             97.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               illud
               :
               Ecc●
               ascendimus
               Hierosolym
               .
               pag.
            
             265.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               ●b
               .
               pag.
            
             268.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             267.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Cyrill
               .
               Alexand●
               .
               Glaphyr
               .
               in
               Genes
               .
               lib.
            
             5.
             pag
             121.
             
          
           
             m
             
               Cyrill
               Hierosolym
               .
               Cateches
            
             .
             14.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               de
               Incarnat
               .
               Verbi
               ,
               contra
               Gentes
               ,
               pag.
            
             77.
             
          
           
             o
             Divina
             natura
             in
             mortem
             per
             carnem
             descendit
             ;
             non
             ut
             lege
             mortalium
             detineretur
             á
             morte
             ,
             sed
             ut
             per
             se
             resurrecturus
             januas
             mortis
             aperiret
             .
             
               Ruffin
               .
               in
               exposit
               .
               Symbol
               .
            
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Octoēch
               .
               Anastas
               .
               Graec.
               &
               Li●urg
               .
               Chr●sost
               .
               Latin.
               á
               ●eone
               Thus●o
               edit
               .
            
          
           
             q
             
               Syllabar
               .
               Aethiopic
               .
               ad
               calcem
               Psalterij
               ,
               edit
               .
               Hebraic
               .
               Graec.
               Latin.
               &
               Aethiopic
               .
               in
               fol.
               
            
          
           
             r
             
               Athanas.
               ●rat
            
             .
             4.
             
               contra
               Arian
               .
               tom
            
             .
             1.
             
               edit
               Graecolat
               .
               pag.
            
             291.
             
               serm
               .
               in
               passion
               .
               &
               Cruc
               .
               Dom.
               ibid.
               pag.
            
             801.
             
               quaest
               .
               ad
               Antio●h
               .
               tom
               .
            
             2
             pag.
             321.
             
             
               Euseb.
               lib.
            
             5.
             
             
               Demonstrat
               .
               Euangeli●
               .
               pag.
            
             155.
             
               &
               lib.
            
             10.
             pag.
             313.
             
               edit
               .
               Graec.
               Caesarius
               .
               Dialog
               .
            
             3.
             pag.
             1132.
             
               edit
               .
               Basil.
               See
               before
               ,
               pag.
            
             282.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Euseb.
               Demonstrat
               .
               Euangelic
               .
               lib.
            
             10.
             pag.
             307.
             
          
           
             t
             
               Lactant.
               Institut
               .
               lib.
            
             4.
             cap.
             18.
             
          
           
             u
             
               Prosper
               de
               promiss
               &
               praedict
               part
               .
            
             3.
             cap.
             20.
             
          
           
             x
             Lactāt
             ut
             sup
             .
             cap.
             19.
             
          
           
             y
             
               Prosp.
               ut
               sup
               .
               cap.
            
             29.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               Seleuc
               .
               in
               Ionam
               ,
               orat
               .
            
             2.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               leg
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Gregor
               .
               Nazianz.
               in
               Definitionib
               .
               Jambic
               .
            
             15.
             tom
             .
             ●
             .
             
               edit
               .
               Graecolat
               .
               pag.
            
             201.
             
          
           
             b
             Excitatus
             est
             ab
             infe●is
             ,
             meque
             mortuum
             simul
             excitavit
             .
             
               Nectar
               .
               ●rat
               .
               in
               Theodor.
               martyr
               .
               á
               Perionio
               convers
               .
            
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Tract
               .
               de
               Definitionib
               tom
            
             .
             2.
             
             
               Oper.
               Athanas.
               Graecolat
               .
               pag.
            
             59.
             
          
           
             d
             
               Liturg.
               Ia●obi
               ,
               Marci
               ,
               Clementis
               ,
               Basilij
               ,
               &
               Gregorij
               Theologi
               .
            
          
           
             e
             
               Ambros.
               de
               Sacrament
               .
               lib.
            
             4.
             cap.
             6.
             
             
               Offic.
               Ambrosian
               .
               tom
            
             .
             1.
             
             
               Liturgic
               .
               Pamelij
               .
               pag.
            
             302.
             
             
               Sacramentar
               .
               Gregorian
               .
               tom
            
             .
             2.
             pag.
             181.
             
          
           
             f
             Genes
             .
             25.8
             .
             
               compared
               with
            
             15.15
             .
             Numb
             .
             20.24
             .
             and
             27.13
             .
             &c.
             
          
           
             g
             Mortem
             nihil
             aliud
             esse
             definiunt
             sapientes
             ,
             nisi
             separationem
             animae
             á
             corpore
             .
             
               Origen
               .
               tractat
            
             .
             35.
             
               in
               Matth.
               cap.
            
             27.
             
             
               Vid.
               Tertullian
               .
               de
               Animâ
               ,
               cap.
            
             27.
             
             &
             51.
             
             
               &
               August
               .
               de
               Civit.
               Dei.
               lib.
            
             13.
             cap.
             6.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gregor
               .
               Nyssen
               .
               orat
               .
               Catechetic
               .
               cap.
            
             27.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               cap.
            
             16.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             l
             Regenerationem
             quippe
             hoc
             loco
             ,
             ambigente
             nullo
             ,
             novissimam
             resurrectionem
             vocat
             .
             
               August
               .
               contra
               duas
               epist.
               Pelagian
               .
               lib.
            
             3.
             cap.
             3.
             
          
           
             m
             Revel
             .
             1.5
             .
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Coloss.
             1.18
             .
          
           
             o
             Luc.
             20.36
             .
          
           
             p
             Quando
             moriens
             moreretur
             ;
             cùm
             jam
             in
             morte
             esset
             ,
             an
             tum
             etiam
             cùm
             in
             vitâ
             foret
             .
             Taur
             .
          
           
             q
             Plato
             neque
             vitae
             id
             tempus
             ,
             neque
             morti
             dedit
             (
             vidit
             quippe
             utrumque
             esse
             pugnans
             )
             sed
             tempori
             in
             confinio
             .
             
               A.
               Gell.
               N●ct
               .
               Attic.
               lib.
            
             6.
             cap.
             13.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             (
             
               al.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               )
               Plat●
               .
               in
               Parmenide
               ,
               pag.
            
             67
             ,
          
           
             s
             1.
             
             Corinth
             .
             15.54
             ,
             55.
             
          
           
             t
             Haec
             justé
             dicentur
             tunc
             ,
             quando
             mortalis
             haec
             &
             corruptibilis
             caro
             (
             circa
             quam
             &
             mors
             est
             ,
             quae
             &
             quodam
             dominio
             mortis
             pressa
             est
             )
             in
             vitam
             conscendens
             ,
             induerit
             incorruptelam
             &
             immortalitatē
             .
             Tunc
             enim
             veré
             erit
             victa
             mors
             ,
             quando
             ea
             quae
             continetur
             ab
             eâ
             caro
             ,
             exierit
             de
             dominio
             ejus
             .
             
               Irenae
               .
               lib.
            
             5.
             cap.
             13.
             
          
           
             u
             Matth.
             27.40
             ,
             41
             ,
             42.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Act.
             2.24
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             6.9
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               Rescript
               .
               ad
               Liberium
               ,
               tomo
            
             1.
             pag.
             397.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               Dialog
            
             .
             3.
             
          
           
             b
             Act.
             3.15
             .
          
           
             c
             Act.
             8.33
             .
          
           
             d
             Ioh.
             10.18
             .
          
           
             e
             Ibid.
             
          
           
             f
             1.
             
             Cor.
             15.20
             .
          
           
             g
             
               Cyprian
               testimon
               .
               advers
               .
               Iudaeos
               ,
               lib.
            
             2.
             sect
             .
             24.
             
             
               Lactant.
               Institut
               .
               lib.
            
             4.
             cap.
             19.
             
             
               Ruffin
               .
               in
               exposit
               .
               Symbol
               .
            
          
           
             h
             
               Dionys
               Ecclesiast
               .
               Hierarch
               .
               cap.
            
             2.
             
          
           
             i
             Et
             ne
             fortè
             cuiquam
             sit
             dubium
             hujus
             simpli
             mysteriū
             sacramenti
             ;
             videat
             in
             eo
             mortem
             &
             resurrectionem
             Christi
             significari
             .
             Nam
             in
             aquis
             mersio
             ,
             quasi
             in
             infernum
             descensio
             est
             ;
             &
             rursu●
             ab
             aquis
             emersio
             ,
             resurrectio
             est
             .
             
               Concil
               .
               Toletan
            
             .
             IIII.
             cap.
             5.
             (
             al.
             6.
             )
          
           
             k
             
               Dionys
               ut
               sup
               .
               Cyrill
               .
               vel
               Iohan.
               Hierosolymitan
               .
               Cateches
               .
            
             2.
             
             
               Mystagogic
               .
               Petrus
               Chrysologus
               ,
               serm
               .
            
             113.
             
             
               Leo
               I.
               epist
            
             4.
             cap.
             3.
             
             
               Paschasius
               de
               Spiritu
               S.
               lib.
            
             2.
             cap.
             5.
             
             
               Io.
               Damascen
               .
               Orthodox
               .
               fid
               .
               lib.
            
             4.
             cap.
             10.
             
             
               Germanus
               in
               rer
               .
               Ecclesiast
               .
               Theoria
               .
               Walafrid
               ,
               Strab.
               de
               reb
               .
               Ecclesiastic
               .
               cap.
            
             26.
             
             
               Theophylact.
               in
               Iohan.
               cap.
            
             3.
             
          
           
             l
             Nos
             autem
             quòd
             tertiò
             mergimus
             ,
             triduanae
             sepulturae
             sacramenta
             signamus
             :
             ut
             dum
             tertiò
             infans
             ab
             aquis
             educitur
             ,
             resurrectio
             triduani
             temporis
             exprimatur
             ,
             
               Concil
               .
               Toletan
               .
               ex
               Gregorio
               ,
               lib.
            
             1.
             
             
               Registri
               ,
               epist.
            
             41.
             
          
           
             m
             Descendere
             dicitur
             ,
             cùm
             aliquid
             facit
             in
             terrâ
             ,
             quod
             praeter
             usitatū
             naturae
             cursum
             mirabiliter
             sactum
             praesentiam
             quodam
             modo
             ejus
             ostendat
             .
             
               August
               .
               de
               Civit.
               Dei
               ,
               lib.
            
             16.
             cap.
             5.
             
          
           
             n
             Descendere
             dicitur
             Deus
             ;
             quando
             curam
             humanae
             fragi
             litatis
             habere
             dignatur
             .
             
               Aug.
               serm
            
             .
             70.
             
               de
               Tempore
            
             .
          
           
             o
             Erat
             caro
             ejus
             in
             monumento
             ;
             sed
             virtus
             ejus
             operabaturé
             coelo
             .
             
               Ambros.
               de
               Incarnat
               .
               cap.
            
             5.
             
          
           
             p
             
               Supr
               .
               pag.
            
             3
             22
             
          
           
             q
             
               Supr
               .
               pag.
            
             317
             
          
           
             r
             Ego
             dormio
             ,
             in
             Cruce
             scilicèt
             ,
             &
             cor
             meū
             vigilat
             :
             cùm
             divinitas
             Tartara
             spoliavit
             ,
             &
             opima
             spolia
             retulit
             de
             triumpho
             superatae
             mortis
             aeternae
             ,
             atque
             dejectae
             diabolicae
             potestatis
             .
             
               Philo
               Carpath
               .
               in
               Cantic
            
             .
             5.
             
          
           
             s
             Quem
             in
             corpore
             constitutum
             timuerunt
             ,
             dicentes
             ;
             Quid
             nobis
             &
             tibi
             ,
             Iesu
             fili
             Dei
             excelsi
             ?
             venisti
             ante
             tempus
             torquere
             nos
             ?
             quomodo
             nudam
             ipsam
             divinitatem
             contra
             se
             descendentem
             pote●unt
             sustinere
             ?
             Ecce
             post
             tres
             dies
             mortis
             suae
             revertetur
             ab
             inferis
             ,
             quasi
             victor
             de
             bello
             .
             
               Op.
               imperfect
               .
               in
               Matth.
               homil
               .
            
             35.
             tom
             .
             2.
             
             Chr●sost●m
             .
          
           
             t
             Recté
             dicis
             medico
             ,
             Liberâsti
             me
             ab
             aegritudine
             ;
             non
             in
             quâ
             jam
             eras
             ,
             sed
             in
             quâ
             futurus
             eras
             .
             Nescio
             quis
             habens
             caussā
             molestam
             ,
             mittendus
             erat
             in
             carcerem
             :
             venit
             alius
             ,
             defendit
             eum
             .
             gratias
             agens
             ,
             quid
             dicit
             ?
             Eruisti
             animam
             meam
             de
             carcere
             Suspendendus
             erat
             debitor
             :
             solutum
             est
             pro
             eo
             ;
             liberatus
             dicitur
             de
             suspendio
             In
             his
             omnibus
             non
             erant
             :
             sed
             quia
             talibus
             meritis
             agebantur
             ,
             ut
             ,
             nisi
             subventum
             esset
             ,
             ibi
             essent
             ;
             inde
             se
             recté
             dicunt
             liberari
             ,
             quò
             per
             liberatores
             suos
             non
             sunt
             permissi
             perduci
             .
             
               Augustin
               .
               in
               Psalm
            
             .
             85.
             
          
           
             u
             Ephes.
             2.15
             .
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Procli
               C●ziceni
               episc
               .
               homil
               .
               de
               Nativitate
               Domini
               ,
               in
               Act.
               Concil
               .
               ●phes
               .
               part
               .
            
             1.
             cap.
             1.
             
               edit
               .
               Rom.
            
             
          
           
             y
             
               Act.
               Concil
               .
               Ephesin
               .
               pa●t
               .
            
             1.
             cap
             26.
             
               edit
               .
               Rom.
            
             
          
           
             z
             
               Concil
               .
               Chalced
               .
               Act.
            
             5.
             
          
           
             a
             
               Quint.
               Synod
               .
               Constantinop
               .
               Collat.
            
             6.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Synod
               .
               Alexandrin
               epist.
               ad
               Nostorium
               .
            
          
           
             c
             
               Thom.
               in
               Sum.
               part
            
             .
             3.
             quaest
             62.
             art
             .
             2.
             
          
           
             d
             
               Bellarm
               lib.
            
             4.
             
               ●e
               Ch●isto
               ,
               cap.
            
             16.
             
          
           
             e
             Re
             meliùs
             conside●atá
             ,
             sequendam
             esse
             existimo
             sententiā
             S.
             Thoma●
             ,
             quae
             estaliorum
             Scholastico●um
             in
             3.
             
             Sent
             dist
             .
             22.
             
             
               Id.
               in
               Recognitione
               Op●rum
            
             .
          
           
             f
             
               Suarez
               .
               tom
            
             .
             2.
             
             in
             ●
             .
             
               part
               .
               Thom.
               disput
            
             .
             43.
             sect
             .
             4.
             
          
           
             g
             Si
             nomine
             articuli
             intelligamus
             veritatem
             ,
             quam
             omnes
             fideles
             explicité
             scire
             ac
             c●edere
             teneantur
             :
             sic
             non
             existimo
             necessarium
             hunc
             computare
             inter
             articulos
             fidei
             .
             Quia
             non
             est
             res
             ad
             modùm
             necessaria
             singulis
             hominibus
             :
             &
             quia
             ob
             hanc
             fortassè
             caussamin
             symbolo
             Niceno
             omittitur
             cujus
             symboli
             cognitio
             videtur
             esse
             sufficiens
             ad
             praeceptum
             fidei
             implendum
             .
             Denique
             proptero●
             fortè
             Aug.
             &
             alij
             Patres
             in
             principio
             citati
             exponentes
             symbolum
             ,
             non
             explicant
             populo
             hoc
             mysterium
             .
             
               Id.
               ibid.
               sect
            
             .
             2.
             
          
           
             h
             Regulam
             fidei
             pusillis
             magnisque
             communem
             in
             Ecclesiâ
             perseveranter
             tenent
             .
             
               August
               .
               epist.
            
             57.
             
               ad
               Dardaenum
            
             .
          
           
             a
             Matth.
             4.10
             .
          
           
             b
             Ierem.
             10
             .
             25●
             Ioel.
             2.32
             .
             Act
             9.14
             .
             1.
             
             Corinth
             .
             1.2
             .
             
               Sic
               apud
               Optatum
               ,
               lib
            
             3.
             
               contr
               .
               Donatist
            
             .
             Vt
             negaretur
             Christus
             &
             Idola
             rogarentur
             .
             Item
             :
             Testamentum
             divinum
             legimus
             pariter
             ;
             unum
             Deum
             rogamus
             .
          
           
             c
             Esai
             .
             56.7
             .
             Matth.
             21.13
             .
          
           
             d
             Psalm
             .
             62.8
             .
             1.
             
             Sam.
             1.13
             ,
             15.
             
          
           
             e
             Rom
             8.26
             .
          
           
             f
             Rom.
             8.27
             .
          
           
             g
             1.
             
             Kings
             .
             8.39
             .
             2.
             
             Chron.
             6.30
             .
          
           
             h
             Psalm
             .
             65.2
             .
          
           
             i
             Nam
             id
             circò
             ante
             Christi
             adventum
             non
             ita
             colebantur
             ,
             neque
             invocabantur
             spiritus
             Patriarcharū
             et
             Prophetarū
             ,
             quemadmodū
             nunc
             Apostolos
             &
             Martyres
             colimus
             &
             invocamus
             :
             quòd
             illi
             adhuc
             inferni
             carceribus
             clausi
             detinebantur
             .
             
               Bellarmin
               .
               fin
               .
               Praefat.
               in
               Controvers
               .
               de
               Ecclesiá
               triumphante
               ,
               in
               Ord.
               disputat
               .
            
          
           
             k
             Quia
             Scripturas
             conditas
             &
             publicatas
             in
             primitivâ
             Ecclesiâ
             oportebat
             Christū
             fundare
             ,
             &
             explicare
             ,
             qui
             per
             tacitam
             suggestionem
             Spiritus
             Sanctos
             secum
             adducebat
             :
             &
             durum
             esset
             id
             Iudaeis
             praecipere
             ;
             &
             occasio
             daretur
             Gentibus
             put●ndi
             sibi
             exhibitos
             multos
             Deos
             pro
             multitudine
             Deorum
             quos
             relinquebant
             .
             
               Alphons
               .
               Salmer
               .
               in
            
             1.
             
             Timoth.
             2.
             disput
             .
             8.
             
          
           
             l
             Revel
             .
             15.3
             .
          
           
             m
             Ego
             sic
             arbitror
             ,
             quòd
             omnes
             illi
             qui
             dormierunt
             ante
             nos
             patres
             ,
             pugnent
             nobiscum
             &
             adjuvent
             nos
             orationibus
             suis
             Ita
             namque
             etiā
             quendam
             de
             senioribus
             magistris
             audivi
             dicentē
             .
             
               Origen
               .
               in
               Iosue
               .
               homil
               .
            
             16.
             
          
           
             n
             Iam
             veró
             si
             etiam
             extra
             corpus
             positi
             sancti
             ,
             qui
             cum
             Christo
             sunt
             ,
             agunt
             aliquid
             ,
             &
             laborant
             pro
             nobis
             ad
             similitudinem
             angelorum
             qui
             salutis
             nostrae
             ministeria
             procurant
             .
             etc.
             habeatur
             hoc
             quoque
             inter
             occulta
             Dei
             ,
             nec
             chartis
             committenda
             mysteria
             .
             
               Id.
               lib.
            
             2.
             
               in
               epist.
               ad
               Roman
               .
               cap.
            
             2.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               lib.
            
             8.
             
               contra
               Cels
               pag.
            
             432.433
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Celsus
               ,
               ibid.
               pag.
            
             406.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               ibid.
            
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Celsus
               ,
               ibid.
               pag.
            
             411.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               ibid.
               pag.
            
             411.412
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               etc.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               fort
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Jd.
               lib.
            
             5.
             pag.
             239.
             
          
           
             u
             Haec
             ab
             alio
             orare
             non
             possum
             ,
             quàm
             á
             quo
             me
             scio
             consecuturum
             :
             quoniam
             &
             ipse
             est
             qui
             solus
             praestat
             ,
             &
             ego
             sum
             cui
             impetrare
             debetur
             ;
             famulus
             ejus
             qui
             eum
             solum
             observo
             ,
             qui
             propter
             disciplinam
             ejus
             occidor
             ,
             qui
             ei
             offero
             opimam
             &
             majorem
             hostiam
             ,
             quam
             ipse
             mandavit
             ,
             orationem
             de
             carne
             pudicâ
             ,
             de
             animâ
             innocenti
             ,
             de
             spiritu
             sancto
             profectam
             .
             
               Tertullian
               .
               Apologetic
               .
               cap.
            
             30.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Clem.
               Alexandr
               .
               lib.
            
             7.
             
             Stromat
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ignat
               .
               epist.
            
             6.
             
               ad
               Philadelph
            
             .
          
           
             z
             Qui
             recté
             invocat
             Deum
             ,
             per
             Filium
             invocat
             :
             &
             qui
             proprié
             accedit
             ,
             per
             Christū
             accedit
             .
             Accedere
             autem
             ad
             Filium
             non
             potest
             sine
             Spiritu
             Sancto
             .
             
               Gregor
               .
               Neocaesar
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               á
               Fr.
               Turriano
               convers
               .
            
          
           
             a
             Si
             homo
             tantummodo
             Christus
             ;
             quomodo
             adest
             ubique
             invocatus
             ,
             cùm
             haec
             hominis
             naturae
             non
             sit
             ,
             sed
             Dei
             ,
             ut
             adesse
             omni
             loco
             possit
             ?
             Si
             homo
             tantummodò
             Christus
             ;
             cur
             homo
             in
             orationibu●
             mediator
             invocatur
             ,
             cùm
             invocatio
             hominis
             ad
             praestandam
             salutem
             inefficax
             judicetur
             ?
             Si
             homo
             tantummodò
             Christus
             ;
             cur
             spes
             in
             illum
             ponitur
             ,
             cùm
             spes
             in
             homine
             maledicta
             referatur
             ?
             
               Novatian
               .
               de
               Trinitat
               .
               cap.
            
             14.
             
          
           
             b
             Sed
             &
             in
             principio
             epistolae
             quam
             ad
             Corinthios
             scribit
             ,
             ubi
             dicit
             ;
             Cum
             omnibus
             qui
             invocan●
             nomen
             Domini
             Iesu
             Christi
             in
             omni
             loco
             ,
             ipsorum
             &
             nostro
             :
             eum
             ,
             cujus
             nomen
             invocatur
             ,
             Deum
             ,
             Iesum
             Christum
             esse
             pronuntiat
             .
             Si
             ergo
             &
             Enos
             &
             Moses
             &
             Aaron
             &
             Samuel
             invocabant
             Dominum
             ,
             &
             ipse
             exandiebat
             eos
             ,
             sine
             dubio
             Christum
             Iesum
             Dominum
             invocabant
             :
             &
             si
             invocare
             Domini
             nomen
             ,
             &
             adorare
             Deū
             ,
             unum
             atque
             idem
             est
             ,
             sicut
             invocatur
             Christus
             &
             adorandus
             est
             Christus
             :
             &
             sicut
             offerimus
             Deo
             Patri
             primò
             omniū
             orationes
             ,
             ita
             &
             Domino
             Iesu
             Christo
             :
             &
             sicut
             offerimus
             postulationes
             Patri
             ,
             ita
             offerimus
             postulationes
             &
             Filio
             :
             &
             sicut
             offerimus
             gratiarum
             actiones
             Deo
             ,
             ita
             gratias
             offerimus
             Salvatori
             .
             
               Origen
               .
               lib.
            
             8.
             
               in
               epist.
               ad
               Roman
               .
               cap.
            
             10.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               orat
            
             .
             4.
             
               contra
               Arian
               .
               pag.
            
             259.
             
          
           
             d
             
               Bellarm.
               de
               Eccles.
               triumph
               .
               lib.
            
             1.
             cap.
             19.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               ut
               supr
               .
               pag.
            
             260.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               etc.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Id.
               ibid.
            
             
          
           
             g
             
               Schol.
               Graec.
               in
               priorem
               Nazianzeni
               Jnvectivam
               ,
               pag.
            
             2.
             
               edit
               .
               Rtonens
            
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Greg.
               Nazianz.
               orat
            
             .
             11.
             
               in
               Gorg●n
            
             .
          
           
             i
             Notandum
             est
             quia
             ante
             Christi
             adventum
             Sancti
             ,
             qui
             moriebantur
             ,
             non
             intrabant
             in
             coelum
             ,
             nec
             Deum
             videbāt
             ,
             nec
             cognoscere
             poterant
             ordinarié
             preces
             supplicantiū
             :
             ideò
             non
             fuisse
             consuerum
             in
             Testamento
             veteri
             ,
             ut
             diceretur
             ;
             Sancte
             Abraham
             ,
             ora
             pro
             me
             ,
             
               &c
               Bellarmin
               de
               Sanct.
               Beatit
               .
               lib.
            
             1.
             cap.
             19.
             
          
           
             k
             Quòd
             autē
             aliquis
             directé
             oraverit
             Sanctos
             defunctos
             ,
             ut
             se
             adjuvarent
             ,
             vel
             prose
             orarent
             ,
             nusquam
             legimus
             .
             Hic
             enim
             modus
             orandi
             est
             proprius
             legis
             gratiae
             ,
             in
             quo
             Sancti
             videntes
             Deum
             ,
             possunt
             etiam
             in
             eo
             videre
             orationes
             ,
             quae
             ad
             ipsos
             funduntur
             .
             
               Fr
               Suarez
               .
               in
            
             3.
             
               part
               .
               Thom.
               tom
            
             .
             2.
             disput
             42.
             sect
             .
             1.
             
          
           
             l
             Dicendum
             est
             ,
             ideò
             non
             fuisse
             morem
             in
             Veteri
             Testamento
             adeundi
             Sanctos
             intercessores
             ,
             quia
             nondum
             erant
             beati
             &
             glorificati
             ,
             ut
             modò
             sunt
             :
             ideò
             non
             debebatur
             eis
             tantus
             honos
             ,
             quantus
             est
             iste
             .
             
               Alphons
               .
               Salmer
               .
               in
            
             1.
             
             Timoth.
             2.
             disput
             .
             8.
             
          
           
             m
             Ant●à
             frustrà
             fuissent
             implorata
             ipso●um
             suffragia
             ,
             utpote
             nondum
             conjunctorum
             cum
             Deo
             in
             gloriâ
             ,
             sed
             ad
             reconciliationem
             usque
             &
             regni
             apertionem
             per
             sanguinem
             redemptoris
             Christi
             ,
             loco
             quodam
             ordinato
             á
             Deo
             adhuc
             expectantium
             :
             &
             proptereà
             non
             percipientium
             orationes
             &
             vota
             viventium
             ,
             ut
             quae
             ,
             non
             propriâ
             rationis
             ad
             nos
             usque
             pertingentis
             efficaciâ
             ,
             sed
             in
             verbi
             divini
             speculo
             (
             quod
             intue●i
             ipsis
             nondum
             datū
             erat
             )
             beati
             intuentur
             &
             audiunt
             .
             At
             post
             persolutum
             redemptionis
             nostrae
             pretium
             ,
             sancti
             jam
             regnantes
             cum
             Christo
             in
             coelesti
             gloriâ
             ,
             etiā
             nostras
             preces
             votaque
             exaudiunt
             :
             ut
             quae
             universa
             ,
             in
             verbo
             ,
             clarissimé
             intuentur
             ,
             velut
             quodam
             speculo
             .
             
               Albert.
               Pigh
               .
               Controvers
            
             .
             13.
             
          
           
             n
             
               See
               above
               ,
               from
               pag.
            
             215.
             to
             225.
             
               item
               pag.
            
             259.260.265.266.270.343.344
             .
             &c.
             
          
           
             o
             
               Augustin
               .
               in
               Psalm
            
             .
             36.
             conc
             .
             1.
             
          
           
             p
             Olim
             controversum
             fuit
             ,
             num
             animae
             S●nctoru●
             usque
             ad
             diem
             judicij
             De●m
             viderent
             ,
             &
             divinâ
             visione
             frueren●ur
             :
             cùm
             multi
             insignes
             viri
             &
             doctrinâ
             &
             sanctitate
             clari
             tenere
             viderentur
             ,
             eas
             nec
             videre
             nec
             frui
             usque
             ad
             diem
             judicij
             ,
             donec
             receptis
             corporibus
             unâ
             cum
             illis
             divinâ
             beatitudine
             perfruantur
             .
             nam
             Irenaeus
             ,
             Iustinus
             martyr
             ,
             Tertullianus
             ,
             Clemens
             Romanus
             ,
             Origenes
             ,
             Ambrosius
             ,
             Chrysostomus
             ,
             Augustinus
             ,
             Lactantius
             ,
             Victorinus
             ,
             Prud●ntius
             ,
             Theodoretus
             ,
             Aretas
             ,
             Oecumenius
             ,
             Theophylactus
             ,
             &
             Euthymius
             hujus
             referuntur
             fuisse
             sententiae
             :
             ut
             commemorant
             ,
             Castrus
             ,
             &
             Medina
             ,
             &
             Sotus
             .
             
               ●r
               .
               Pegna
               ,
               in
               ●art
               .
            
             2
             
               D●re●io●
               Inquisitor
               comment
            
             21.
             
          
           
             q
             Tot
             illi
             &
             tam
             celebres
             antiqui
             patres
             ,
             Tertu●lianus
             ,
             Irenaeus
             ,
             Origenes
             ,
             Chrysostomus
             ,
             Theodoretus
             ,
             Oecumenius
             ,
             Theophylactus
             ,
             Ambrosius
             ,
             Clemens
             Romanus
             ,
             D
             Bernardus
             ,
             huic
             sententiae
             (
             quae
             nunc
             in
             Concilio
             Florentino
             magnâ
             demùm
             conquisitione
             factâ
             ut
             dogma
             fidei
             definita
             est
             )
             quòd
             justorum
             animae
             ante
             diem
             judicij
             Dei
             visione
             fruuntur
             ,
             non
             sunt
             assensi
             ;
             sed
             sententiam
             contrariam
             tradiderunt
             .
             
               S●ap●eton
               .
               Desens
               .
               Ecclesiastic
               .
               authorit
               .
               cont●a
               Whitake●
               .
               lib.
            
             1.
             cap.
             2.
             
          
           
             r
             Certa
             est
             &
             manifesta
             Conciliorum
             definitio
             ,
             perpetuo
             ab
             Apostolorum
             temporibus
             usu
             ,
             &
             omnium
             Graecorum
             &
             Latinorum
             patrū
             authoritate
             firmata
             ;
             Sanctos
             esse
             orandos
             et
             invocandos
             .
             
               Jo.
               Azor.
               Insti●ut
               .
               Moral
               .
               tom
               .
            
             1.
             lib.
             9.
             cap.
             10.
             
          
           
             s
             Omnes
             Patres
             Graeci
             &
             Latini
             docent
             ,
             Sanctos
             esse
             invocandos
             .
             
               Bellarmin
               .
               de
               Eccles
               .
               triumph
               .
               lib.
            
             1.
             cap.
             6.
             
          
           
             t
             Patres
             universi
             ,
             tam
             Graeci
             quàm
             Latini
             ,
             perpetuò
             Sanctos
             interpellârunt
             
               Alphons
               Salmer
               .
               tit
            
             1.
             
             Timoth.
             2.
             d●sput
             .
             7.
             
          
           
             u
             
               Stapleton
               ,
               Forness
               .
               part
            
             .
             1.
             chap.
             9.
             
          
           
             x
             Vtrùm
             ipsi
             per
             seipsos
             assint
             uno
             tempore
             tam
             diversis
             locis
             ,
             &
             tantâ
             inter
             se
             longinquitate
             discretis
             ,
             
               etc.
               Augustin
               .
               de
               Curâ
               pro
               mortuis
               ,
               cap.
            
             16.
             
          
           
             y
             Et
             tamen
             generaliter
             orantibus
             pro
             indigentiâ
             supplicantium
             .
             ibid.
             
          
           
             z
             maximeque
             per
             eorum
             memorias
             ;
             quoniam
             hoc
             novit
             expedire
             nobis
             ad
             aedificandam
             f●dem
             Christi
             ,
             pro
             cujus
             illi
             confessione
             sunt
             passi
             .
             I●si●
             .
          
           
             a
             Res
             haec
             altior
             est
             ,
             quàm
             ut
             á
             me
             possit
             a●ting●
             ,
             &
             abstrusior
             quàm
             ut
             á
             me
             valeat
             perscrutari
             :
             &
             ideò
             quid
             ho●ū
             duoru●
             sit
             ,
             an
             veró
             fortassis
             utrumque
             sit
             ,
             ut
             aliquando
             ista
             fiant
             per
             ipsam
             praesentiā
             martyrum
             ,
             aliquando
             per
             Angelos
             suscipientes
             personam
             martyrū
             ,
             definere
             non
             audeo
             .
             Ibid.
             
          
           
             b
             Revel
             .
             14.4
             .
          
           
             c
             Si
             agnus
             ubique
             :
             ergo
             &
             hi
             ,
             qui
             cum
             agno
             sunt
             ,
             ubique
             esse
             credendi
             sunt
             .
             
               Hieronym
               .
               advers
               .
               Vigilant
            
             .
          
           
             d
             Licèt
             universi
             Sancti
             ubique
             sint
             ,
             &
             omnibus
             prosi●t
             :
             specialiter
             illi
             tamen
             pro
             nobis
             interveniunt
             ,
             qui
             &
             supplicia
             pertulêre
             pro
             nobis
             .
             
               Maxim.
               homil
               .
               in
               Natali
               Taurinorum
               martyrum
               .
            
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Eustrat
               .
               in
               Photij
               Bibliothecâ
               ,
               cod
               .
            
             171.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Canon
               .
               Synodi
               á
               Michaële
               Syncello
               citat
               .
               in
               Ignatij
               Patriarch
               .
               C.P.
               Encomio
               .
            
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas.
               quaest
            
             26.
             
               ad
               Antioch
            
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anastas
               .
               Sinait
               .
               Quaest.
            
             89.
             
          
           
             i
             Si
             ergo
             me
             potest
             aliquis
             in
             somnis
             videre
             ,
             sibi
             aliquid
             quod
             factum
             est
             indica●tem
             ,
             vel
             etiam
             quod
             futurum
             est
             praenu●ciantem
             ;
             cùm
             id
             ego
             prorsus
             ignorē
             ,
             &
             omninò
             non
             curem
             ,
             non
             solùm
             quid
             ille
             somniet
             ,
             sed
             utrùm
             dormiēte
             me
             vigilet
             ,
             an
             vigilante
             me
             dormiat
             ,
             an
             uno
             eodemque
             tempore
             vigilemus
             ambo
             sive
             dormiamus
             ,
             quando
             ille
             som●ium
             videt
             &
             in
             quo
             me
             videt
             :
             quid
             mirum
             si
             nescientes
             mortui
             ,
             nec
             ista
             sentientes
             ,
             tamen
             á
             viventibus
             videntur
             in
             somnijs
             ,
             &
             aliquid
             dicunt
             ,
             quod
             evigilantes
             verum
             esse
             cognoscant
             ?
             
               August
               de
               curâ
               pro
               mortuis
               ,
               cap.
            
             10.
             
          
           
             k
             Sic
             autem
             infirmitas
             humana
             sese
             habet
             ,
             ut
             cùm
             mortuum
             in
             somnis
             quisque
             viderit
             ,
             ipsius
             animam
             se
             videre
             arbitretur
             ;
             cùm
             autē
             vivum
             similiter
             somnia
             verit
             ,
             non
             ejus
             animam
             ,
             neque
             corpus
             ,
             sed
             hominis
             similitudinem
             sibi
             apparuisse
             non
             dubitet
             :
             quasi
             non
             possint
             &
             mortuorum
             hominum
             ,
             eodem
             modo
             nescientium
             ,
             non
             animae
             sed
             similitudines
             apparere
             dormientibus
             .
             
               Ibid.
               cap.
            
             11.
             
          
           
             l
             Quâ
             nocte
             somnianti
             ,
             ego
             illi
             quod
             non
             intelligebat
             exposui
             :
             immò
             non
             ego
             ,
             sed
             imago
             mea
             nesciente
             me
             ,
             &
             tam
             longé
             trans
             mare
             aliquid
             aliud
             ,
             sive
             agente
             ,
             sive
             somniante
             ,
             &
             nihil
             de
             illius
             curis
             omnino
             curante
             .
             Ibid.
             
          
           
             m
             Et
             his
             enim
             apparent
             imagines
             vivorum
             atque
             mortuorū
             :
             sed
             cùm
             fuerint
             sensibus
             redditi
             ,
             quoscunque
             mortuos
             vidisse
             se
             dixerint
             ,
             veré
             cum
             eis
             fuisse
             creduntur
             :
             nec
             attendunt
             qui
             haec
             audiunt
             ,
             similiter
             ab
             eis
             absentium
             atque
             nescientiū
             quorundam
             etiam
             imagines
             visas
             esse
             vivorum
             .
             
               Ibid.
               cap.
            
             12.
             
          
           
             n
             Nam
             Mediolani
             apud
             sanctos
             Protasium
             &
             Gervasium
             martyres
             ,
             expresso
             nomine
             ,
             sicut
             defunctorum
             quos
             eodem
             modo
             commemorabant
             ,
             adhuc
             vivum
             daemones
             Episcopum
             confitebantur
             Ambrosium
             ,
             atque
             ut
             sibi
             parceret
             obsecrabant
             ;
             illo
             aliud
             agente
             ,
             atque
             hoc
             cùm
             ageretur
             omnino
             nesciente
             .
             
               Ibid
               cap.
            
             17.
             
          
           
             o
             Aliquando
             autem
             fallacibus
             som●ijs
             (
             al.
             visis
             )
             hi
             homines
             in
             magnos
             mittuntur
             errores
             :
             quos
             talia
             perpeti
             justum
             est
             .
             
               Ibid.
               cap.
            
             10.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               ●hrysost
               .
               de
               Lazaro
               ,
               conc
               .
            
             2.
             tom
             .
             5.
             
               edit
               .
               Savil
               .
               pag.
            
             235.236
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               de
               Lazar.
               conc
            
             .
             4.
             
               ibid
               pag
            
             256.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Synes
               .
               epist.
            
             54.
             
          
           
             s
             
               Basil.
               Sele●e
               .
               de
               miraculus
               S.
               Theclae
               ,
               lib.
            
             2.
             cap.
             10.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               cap.
            
             21.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ib.
               cap
            
             24.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Hom.
               Iliad
            
             .
             ●
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil
               Seleuc.
               ut
               supr
               .
               cap.
            
             24.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Ibid.
               cap.
            
             27.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Ibid.
               cap.
            
             16.
             
          
           
             b
             Quem
             invenirem
             ,
             qui
             me
             reconciliaret
             tibi
             ?
             An
             e●ndum
             mihi
             fuit
             ad
             Angelos
             ?
             Quâ
             prece
             ?
             quibus
             sacramentis
             ?
             Multi
             conantes
             ad
             te
             redire
             ,
             neque
             per
             seipsos
             valentes
             ,
             sicut
             audio
             ,
             tentave●unt
             haec
             ;
             &
             incid●●unt
             in
             deside●ium
             curiosaru●
             visionū
             ,
             &
             digni
             habiti
             sunt
             illusionibus
             
               Augustin
               .
               Confes●
               lib.
            
             10.
             cap.
             42.
             
          
           
             c
             Quotiescumque
             ,
             Fratres
             charissimi
             ,
             sanctorum
             Martyrum
             solennia
             celebramus
             ;
             ita
             ipsis
             intercedentibus
             expectemus
             á
             Domino
             consequi
             temporalia
             beneficia
             ,
             ut
             ipsos
             Martyres
             imitando
             accipere
             mereamur
             aeterna
             .
             
               Serm.
               de
               Martyrib
               .
               ad
               calcem
               fe●monum
               Leonis
            
             1
             
               &
               tom
            
             .
             1.
             
             
               Oper.
               Augustin
               .
               serm
            
             .
             47.
             
               de
               Sanctis
            
             .
          
           
             *
             
               Breviar
               .
               Roman
               .
               in
               Communi
               plurimorum
               Martyrum
               extra
               tempus
               Paschale
               ,
               lect
               .
            
             4.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil
               homil
            
             .
             26
             
               de
               S.
               Mamante
            
             .
          
           
             e
             Rom.
             15.30
             .
          
           
             f
             2.
             
             Cor.
             1.11
             .
          
           
             g
             Qui
             in
             silentio
             orat
             ,
             sidem
             defert
             ,
             &
             confitetur
             quòd
             Deu●
             scrutator
             cordis
             &
             renis
             sit
             ,
             &
             orationem
             tuā
             antè
             ille
             audiat
             ,
             quàm
             tuo
             ore
             fundatur
             .
             
               Ambros.
               de
               Sacrament
               .
               lib.
            
             6.
             cap.
             4.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Quaest.
             99.
             
               ad
               Antioch
               .
               tom
            
             .
             2.
             
             
               Oper
               Athanasij
               ,
               pag.
            
             303.
             
               edit
               .
               Graecolat
            
             .
          
           
             i
             Et
             priùs
             quidem
             solus
             omnipotens
             Deus
             cernit
             occulta
             ,
             dicente
             sermone
             Euange●ico
             ;
             Et
             pater
             qui
             videt
             in
             abscondito
             .
             Et
             in
             alio
             loco
             :
             Scrutans
             corda
             &
             renes
             Deus
             .
             Et
             in
             Regum
             volumine
             .
             Tu
             solus
             nosti
             corda
             cunctorum
             filiorū
             hominū
             .
             
               Hi●ronym
               .
               lib
            
             5·
             
               in
               Ezech.
               ca.
            
             16.
             
             
               Vid.
               eund
               .
               lib.
            
             4.
             
               in
               Ezech.
               ca.
            
             14.
             li.
             4
             ▪
             
               in
               Ierem.
               cap.
            
             20.
             
               &
               lib.
            
             1.
             
               in
               Matth
               cap.
            
             9
             (
             
               suprá
               .
               pa.
            
             112.
             )
             
               lo.
               Chrysost.
               in
               Matth
               homil
            
             .
             29
             ▪
             
               edit
               Graec.
               vel
            
             30.
             
             
               Latin.
               Gennadium
               de
               Ecclesiasticis
               dogmatib
               .
               cap.
            
             81.
             
             
               Jo
               Cassian
               .
               Collat.
            
             7.
             cap.
             13.
             
             
               Sedulium
               in
               Rom.
            
             2.
             
             
               Paeschasium
               de
               Spiritu
               Sancto
               ,
               lib
            
             2.
             cap.
             1.
             
               &
               alios
               possim
            
             .
          
           
             k
             Respondeo
             magnā
             quidē
             esse
             quaestionē
             ,
             nec
             in
             praesentia
             disserendam
             ,
             quòd
             sit
             ope●is
             prolixioris
             ;
             utrum
             ,
             vel
             quatenus
             ,
             vel
             quomodo
             ea
             quae
             circa
             nos
             aguntur
             noverint
             spiritus
             mortuorum
             .
             
               Augustin
               .
               in
               Psal.
            
             108.
             ●narrat
             .
             1.
             
          
           
             l
             
               Vid.
               eund
               .
               de
               Curâ
               pro
               mortuis
               ,
               cap.
            
             16
             
               suprá
               citatum
               ,
               initio
               pag.
            
             392.
             
             Sanctos
             in
             genere
             sollicitos
             esse
             pro
             Ecclesiâ
             ,
             &
             orare
             posse
             ,
             atque
             etiam
             reipsâ
             orare
             ;
             fatentur
             Philippus
             in
             Apologiâ
             Confessionis
             Augustanae
             ,
             articulo
             de
             invocatione
             Sanctorum
             ,
             Brentius
             in
             Confessione
             Wirtembergensi
             ,
             capite
             de
             invocatione
             Sanctorum
             ,
             Kemnitius
             in
             tertiâ
             parte
             Examinis
             Concilij
             Tridētini
             :
             Calvinus
             quoque
             lib●o
             t●rtio
             Institut
             .
             cap.
             20.
             sect
             .
             21.
             
             &
             24.
             non
             repugnat
             huic
             sententiae
             .
             
               Bellarmin
               .
               de
               Missa
               ,
               lib
            
             2.
             cap.
             8.
             
          
           
             m
             Augustinus
             dicit
             :
             Quia
             mortui
             nesciunt
             ,
             etiā
             sancti
             ,
             quid
             agant
             vivi
             ,
             etiā
             eorū
             filij
             
               Gloss.
               inte●lineal
               in
               Esai
            
             63.
             
          
           
             n
             Si
             tanti
             Patriarchae
             quid
             erga
             populum
             ex
             his
             procreatū
             ageretur
             ,
             ignoraverunt
             ,
             quibus
             Deo
             credentibus
             populus
             ipse
             de
             illorū
             stirpe
             promissus
             est
             :
             quo
             modo
             mortui
             vivorum
             rebus
             atque
             actibus
             cognoscendis
             adjuvandisque
             miscentur
             ?
             
               Augustin
               .
               de
               Curâ
               pro
               mo●tuis
               ,
               cap.
            
             13.
             
          
           
             o
             
               Lib.
               de
               Spiritu
               &
               Animâ
               ,
               tom
               .
            
             3.
             
               operum
               August
               qui
               idē
               est
               cū
               libro
            
             2.
             
               de
               Animâ
               ,
               inter
               opera
               Hugonis
               Victorint
               .
            
          
           
             p
             Ibi
             sunt
             spiritus
             defunctorum
             ,
             ubi
             non
             vident
             quaecunque
             aguntur
             ,
             aut
             eveniunt
             in
             istâ
             vitâ
             hominibus
             .
             
               ●ugustin
               .
               de
               Curâ
               ●ro
               mortuis
               ,
               cap.
            
             13.
             
          
           
             q
             Ita
             illi
             (
             Diviti
             )
             fuit
             cura
             de
             vivis
             ,
             quanvis
             quid
             agerent
             ,
             omnino
             nesciret
             :
             quemadmodum
             est
             nobis
             cura
             de
             mortuis
             ,
             quanvis
             quid
             agant
             ,
             omnino
             utique
             nesciamus
             .
             
               Ibid.
               cap.
            
             14.
             
          
           
             r
             Proínde
             fatendum
             est
             ,
             nescire
             quidem
             mortuos
             quid
             hîc
             agatur
             ,
             sed
             dum
             hîc
             agitur
             ;
             posteà
             veró
             audire
             ab
             eis
             ,
             qui
             hinc
             ad
             eos
             moriendo
             p●rgunt
             .
             Non
             quidē
             omnia
             ,
             sed
             quae
             sinuntur
             indicare
             ,
             qui
             sinuntur
             etiam
             ista
             meminisse
             ;
             &
             quae
             illos
             ,
             quibus
             haec
             indicant
             ,
             oportet
             audire
             .
             Possunt
             &
             ab
             Angelis
             ,
             qui
             rebus
             quae
             aguntur
             hic
             praesto
             sunt
             ,
             audire
             aliquid
             mortui
             ,
             quod
             unumquenque
             illo●um
             audire
             debere
             judicat
             cui
             cuncta
             subjecta
             sunt
             .
             etc.
             Possunt
             etiam
             spiritus
             mortuorum
             aliqua
             quae
             hîc
             aguntur
             ,
             quae
             necessarium
             est
             eos
             nosse
             ,
             &
             quae
             necessarium
             non
             est
             eos
             non
             nosse
             ,
             non
             solùm
             praeterita
             vel
             praesentia
             ,
             verumetiam
             futura
             spiritu
             Dei
             revelante
             cognoscere
             .
             
               Ibid.
               cap.
            
             15.
             
          
           
             s
             Facit
             Grat.
             quamdam
             incidentem
             quaestionem
             ;
             utrùm
             defuncti
             sciunt
             quae
             in
             mundo
             geruntur
             á
             viris
             ?
             &
             respondet
             ,
             quòd
             non
             :
             &
             hoc
             probat
             auctoritate
             Isaiae
             .
             
               Gloss.
               in
            
             13.
             q.
             2.
             
             De
             mortuis
             .
          
           
             t
             Sed
             fortè
             quaeris
             ;
             Nunquid
             preces
             supplicantium
             Sancti
             audiunt
             ,
             &
             vota
             postulantium
             in
             eorum
             notitiam
             perveniunt
             ?
             Non
             est
             ineredibile
             ,
             animas
             Sanctorum
             ,
             quae
             in
             abscondito
             faciei
             Dei
             veri
             luminis
             illustratione
             laetantur
             ,
             in
             ipsius
             contemplatione
             ea
             quae
             foris
             aguntur
             intelligere
             ,
             quantum
             vel
             illis
             ad
             gaudium
             ,
             vel
             nobis
             ad
             auxiliū
             pertinet
             .
             Sicut
             enim
             Angelis
             ,
             ita
             &
             Sanctis
             qui
             Deo
             assistunt
             ,
             petitiones
             nostrae
             innotescunt
             in
             Verbo
             Dei
             quod
             contemplantur
             .
             
               Petr.
               Lombard
               .
               Sentent
               .
               lib.
            
             4.
             distinct
             ,
             45.
             
          
           
             u
             Dico
             ,
             quòd
             non
             est
             necesse
             ex
             ratione
             beatitudinis
             ,
             quòd
             beatus
             videat
             orationes
             nostras
             :
             neque
             regulariter
             sive
             universaliter
             in
             Verbo
             ,
             quia
             non
             est
             aliquid
             quasi
             necessaria
             sequela
             beatudinis
             ;
             neque
             quòd
             revelentur
             ,
             quia
             neque
             talis
             revelatio
             nec●ssariò
             sequitur
             beatitudinem
             .
             
               etc.
               Tamē
            
             probabile
             est
             ,
             quòd
             Deus
             beatis
             revelat
             de
             orationibus
             sibi
             ,
             vel
             ●eo
             in
             nomine
             ejus
             oblatis
             .
             
               Io.
               Scotus
               ,
               in
            
             4.
             dist
             45.
             quaest
             .
             4.
             
          
           
             x
             Dicendum
             ,
             quòd
             Sancti
             in
             patriâ
             qui
             de
             facto
             in
             coelis
             sunt
             ,
             naturali
             cognitione
             putà
             vespertinâ
             ,
             quae
             est
             cognitio
             rerum
             in
             proprio
             genere
             ,
             nullas
             orationes
             nostrum
             in
             terrâ
             consistentium
             ,
             neque
             mentales
             n●que
             vocales
             cognoscunt
             propter
             immoderatam
             distantiam
             inter
             nos
             &
             ipsos
             
               Gabr.
               Biel
               ,
               in
               Canon
               Miss
               .
               ●ect
            
             31.
             
          
           
             y
             Non
             est
             de
             ratione
             beatitudinis
             essentialis
             ;
             ut
             nostras
             orationes
             ,
             aut
             alia
             facta
             nostra
             ,
             matutinâ
             cognitione
             videant
             in
             verbo
             .
             Ibid.
             
          
           
             z
             Vtrùm
             autem
             videre
             nostias
             orationes
             pertineat
             ad
             eorum
             b●atitudinem
             accidentalem
             ;
             non
             per
             omnia
             certum
             est
             .
             I●id
             .
          
           
             a
             Vnde
             probabili●e●
             dicitur
             ,
             quòd
             licèt
             non
             necessariò
             sequitur
             ad
             s●nctorum
             beatitudinem
             ,
             ut
             orationes
             nostras
             audiāt
             de
             co●gruo
             :
             tamē
             Deu●
             eis
             revelat
             omnia
             quae
             ipsis
             ab
             h●minib●s
             off●runtur
             ,
             si●e
             ipsos
             magnificando
             &
             la●dando
             ,
             sive
             eos
             orando
             &
             auxili●
             implorando
             Ibid.
             
          
           
             b
             S●
             indigerent
             Sancti
             novâ
             revelatione
             ,
             Ecclesia
             non
             diceret
             ita
             audacter
             omnibus
             Sanctis
             ;
             
               Orate
               ●ro
               nobu
            
             :
             sed
             peteret
             aliquando
             á
             Deo
             ,
             ut
             &
             rev●laret
             preces
             nostras
             .
             
               Bellarm.
               de
               Eccles
               .
               triumph
               .
               lib.
            
             1.
             cap
             20.
             
          
           
             c
             Superfluum
             videtur
             ab
             eis
             (
             
               qui
               sunt
               in
               Purgatorio
            
             )
             ordinarié
             petere
             ,
             ut
             pro
             nobis
             orent
             :
             quia
             non
             possunt
             ordinarié
             cognoscere
             quid
             agamus
             in
             particulari
             ,
             sed
             solùm
             in
             genere
             sciunt
             nos
             in
             multis
             periculis
             versari
             
               Id
               de
               Purgator
               .
               lib.
            
             2.
             cap.
             15.
             
          
           
             d
             Etsi
             dubitatio
             esse
             possit
             ,
             quemadmodum
             cognoscant
             absentia
             ,
             &
             quae
             solo
             cordis
             affectu
             interdum
             proferuntur
             ;
             tamen
             certum
             est
             eos
             cognoscere
             
               Id
               de
               Eccles.
               triumph
               .
               lib.
               ca●
               .
            
             ●0
             .
          
           
             e
             Notandum
             est
             ,
             quod
             est
             de
             fide
             ,
             beatos
             cognoscere
             orationes
             quas
             ad
             eos
             fundimus
             .
             
               Pesa●t
               .
               in
            
             1.
             
               part
               .
               Thom.
               quaest
            
             .
             1●
             .
          
           
             f
             Est
             enim
             oratio
             actus
             quidam
             rationis
             ,
             quo
             unus
             alteri
             supplicat
             ,
             inferior
             videlicèt
             superiori
             .
             
               Bella●min
               .
               de
               bonis
               operib
               .
               in
               particulari
               ,
               lib.
            
             1.
             cap.
             7.
             
          
           
             g
             Si
             Prophetae
             licuit
             appellare
             Angelos
             ,
             &
             universum
             coelestem
             exercitum
             ,
             eosque
             hortari
             ut
             Deū
             laudent
             ,
             quod
             tamen
             nullo
             etiam
             monente
             assidué
             faciunt
             ;
             quo
             sané
             nihil
             aliud
             quàm
             abundantia
             quaedam
             studij
             divinae
             gloriae
             amplificandae
             declaratur
             :
             cur
             etiam
             non
             liceat
             beatos
             illos
             spiritus
             ejusdem
             corporis
             societate
             nobiscum
             conjunctos
             ,
             ex
             quâdam
             pij
             desiderij
             redundantiâ
             compellare
             ,
             atque
             exhortari
             ,
             uti
             id
             faciant
             ,
             quod
             eos
             ultro
             facere
             credimus
             ?
             ut
             perinde
             valeat
             ;
             Omnes
             Sancti
             orate
             Deum
             pro
             me
             :
             ac
             si
             dicatur
             .
             Vtinam
             omnes
             Sancti
             Deum
             orent
             pro
             me
             quàm
             velim
             ut
             omnes
             Sancti
             Deum
             orent
             pro
             me
             
               Georg.
               Cassand
               .
               Schol.
               in
               Hymn
               .
               Ecclesiastic
               .
               Op●rum
               pag.
            
             242.
             
          
           
             h
             Cùm
             viderē
             non
             necessarium
             ,
             ut
             statuamus
             Sanctos
             intelligere
             nostras
             preces
             ;
             credebam
             ad
             calumnias
             nonnullorum
             repellendas
             satis
             esse
             si
             dicamus
             per
             modū
             desiderij
             eas
             inter
             pellationes
             explicari
             posse
             :
             quod
             minus
             habet
             absurditatis
             ,
             &
             divinarum
             literarum
             exemplis
             congruit
             .
             Si
             quis
             autem
             hujusmodi
             compellationes
             pro
             intimatione
             quoque
             desiderij
             ,
             &
             directâ
             (
             ut
             ita
             loquamur
             )
             alloquutione
             haberi
             velit
             ;
             non
             repugno
             .
             Crediderim
             tamen
             hujusmodi
             intimationi
             tacitam
             conditionem
             subesse
             debere
             ;
             qualem
             Gregorius
             Nazianzenus
             in
             oratione
             funebri
             sororis
             Gorgoniae
             exprimit
             ,
             cùm
             ait
             .
             Proinde
             si
             nostri
             sermones
             vel
             parumper
             tibi
             curae
             sint
             ,
             honorque
             talis
             sanctis
             á
             D●o
             debetur
             animabus
             ,
             ut
             talia
             resciscant
             ;
             suscipe
             &
             tu
             sermonem
             nostrum
             .
             
               Id.
               epist.
            
             19.
             
               ad
               Io.
               Molinaeum
               .
               pag.
            
             1109.
             
          
           
             i
             His
             &
             similibus
             rationibus
             decepti
             sunt
             dicti
             hae●etici
             .
             Decipiuntur
             &
             nunc
             nonnulli
             nostro
             tēpore
             Christiani
             .
             
               Gabr.
               Biel
               ,
               in
               Canon
               .
               Miss
               .
               lect
               .
            
             30.
             
          
           
             k
             Propter
             istas
             rationes
             &
             consimiles
             dicunt
             multi
             ,
             quòd
             nec
             nos
             oramus
             Sanctos
             ,
             nec
             ipsi
             orant
             pro
             nobis
             ,
             nisi
             improprié
             :
             ideò
             sc.
             quia
             oramus
             Deum
             ut
             Sanctorum
             merita
             nos
             juvēt
             unde
             :
             Adjuvent
             nos
             eorum
             merita
             .
             
               etc.
               Guillerm
               .
               Altissiodor
               .
               in
               Summ.
               part
               .
            
             4
             lib.
             3.
             tract
             .
             7.
             
               cap.
               de
               Orat.
               quaest
            
             .
             6.
             
          
           
             l
             Breviar
             Praemo
             .
             str●teus
             .
             in
             Ommum
             Sanctorum
             officio
             .
             Vid.
             Poëmata
             De
             corr●pto
             Ecclesiae
             statu
             ,
             edit
             .
             Basil.
             an
             .
             155●
             pag.
             28.29
             .
             &
             Catalog
             .
             test
             .
             veritat
             .
             edit
             .
             ibid.
             an
             .
             1562.
             pag.
             390.
             
          
           
             m
             Oramus
             Sanctos
             ,
             ut
             intercedant
             pro
             nobis
             ,
             id
             est
             ,
             ut
             merita
             eo●um
             nobis
             suffragentur
             ,
             &
             ut
             ipsi
             velint
             bonum
             nostrum
             :
             quia
             eis
             volentibus
             Deus
             vult
             ,
             &
             ita
             fiet
             .
             
               Petr.
               Lombard
               .
               Sentent
               .
               lib.
            
             4.
             distinct
             .
             45.
             
             
               &
               Iacobus
               de
               Vitriaco
               ,
               in
               Litaniâ
               maiori
               .
            
          
           
             n
             Rogare
             debemus
             Apostolos
             &
             omnes
             Sanctos
             in
             omni
             necessitate
             nostrâ
             :
             quia
             ipsi
             sunt
             advocati
             nostri
             ,
             &
             medij
             inter
             nos
             &
             Deum
             ,
             per
             quos
             Deus
             ordinavit
             nobis
             omnia
             largiri
             .
             
               Hug.
               Prate●s
               .
               sermon
            
             .
             35.
             
          
           
             o
             Qui
             congruum
             est
             beatum
             esse
             coadjutorem
             Dei
             in
             procurando
             salutem
             electi
             ,
             eo
             modo
             quo
             hoc
             sibi
             potest
             cōpetere
             ;
             &
             ad
             iflud
             requiritur
             sibi
             revela●i
             orationes
             nostras
             specialiter
             ,
             quae
             sibi
             offeruntur
             ,
             quia
             illae
             specialiter
             innituntur
             meritis
             ejus
             tanquam
             mediatoris
             perducentis
             ad
             salutem
             ,
             quae
             petitur
             :
             ideò
             probabile
             est
             ,
             quòd
             Deus
             beatis
             revelat
             de
             orationibus
             sibi
             ,
             vel
             Deo
             in
             nomine
             ejus
             oblatis
             .
             
               Io.
               Scot.
               in
            
             4.
             
             
               Sent.
               d●st
            
             .
             45.
             quaest
             .
             4.
             
          
           
             p
             Quid
             enim
             tam
             proprium
             Christi
             ,
             quàm
             advocatum
             apud
             Deum
             patrem
             adstare
             populorum
             ?
             
               Ambros.
               in
               Psalm
            
             .
             39.
             
          
           
             q
             Ipse
             Sacerdos
             est
             ,
             qui
             nunc
             ingressus
             in
             interiora
             veli
             ,
             solus
             ibi
             ex
             his
             qui
             carnem
             gestaverunt
             interpellat
             pro
             nobis
             .
             In
             cujus
             rei
             figurâ
             in
             illo
             primo
             populo
             ,
             &
             in
             illo
             primo
             templo
             unus
             sacerdos
             intiabat
             in
             sancta
             sanctorum
             ,
             populus
             omnis
             foras
             stabat
             .
             
               August
               .
               in
               Psam
            
             .
             64.
             
          
           
             r
             Non
             dixit
             ,
             habetis
             ,
             nec
             me
             habetis
             dixit
             ,
             nec
             ip●um
             Christū
             habetis
             ,
             dixit
             :
             sed
             &
             Christum
             posuit
             ,
             non
             se
             ,
             &
             habemus
             dixit
             ,
             non
             habetis
             .
             Maluit
             se
             ponere
             in
             numero
             peccatorum
             ,
             ut
             haberet
             advocatum
             Christum
             :
             quàm
             ponere
             se
             pro
             Christo
             advocatum
             ,
             &
             inveniri
             inter
             damnandos
             superbos
             .
             
               Augustin
               .
               tractat
            
             .
             1.
             in
             1.
             
               epist.
               Iohan.
               cap.
            
             2.
             
          
           
             s
             Si
             ita
             diceret
             ;
             Hoc
             scripsi
             vobis
             ut
             non
             peccetis
             ,
             &
             si
             quis
             peccaverit
             ,
             mediatorē
             me
             habetis
             apud
             Patrem
             ,
             ego
             exoro
             pro
             peccatis
             vestris
             :
             (
             sicut
             Parmenianus
             quodam
             loco
             mediatorem
             posuit
             Episcopum
             inter
             populum
             &
             Deum
             :
             )
             quis
             eum
             ferret
             bonorum
             atque
             fidelium
             Christianorum
             ?
             Quis
             sicut
             Apostolum
             Christi
             ,
             &
             non
             sicut
             Antichristum
             intueretur
             ?
             
               Id.
               lib.
            
             2.
             
               contr
               .
               epist.
               Parmenian
               .
               cap.
            
             8.
             
          
           
             t
             Vlteriùs
             propter
             nostram
             inopiam
             in
             contemplādo
             :
             ut
             qui
             non
             possumus
             summā
             lucem
             in
             se
             aspicere
             ,
             eam
             in
             suis
             Sanctis
             contemplemur
             .
             Tertió
             ,
             propter
             inopiam
             in
             amando
             :
             quia
             nos
             miserabiles
             homines
             ,
             vel
             plerique
             nostrûm
             magis
             afficimur
             circa
             Sanctum
             aliquem
             aliquando
             ,
             quàm
             etiā
             circa
             Dominū
             ;
             &
             ideò
             Dominus
             eompastus
             nostrae
             miseriae
             ,
             vult
             quòd
             oremus
             Sanctos
             suos
             .
             
               Alexand.
               de
               Hales
               ,
               Summ.
               part
               .
            
             4.
             quaest
             .
             26.
             memb
             .
             3.
             artic
             .
             5.
             
          
           
             u
             Propter
             Dei
             reverentiam
             :
             ut
             peccator
             ,
             qui
             Deum
             offendit
             ,
             quia
             non
             audet
             in
             propriâ
             personâ
             adire
             ,
             recurrat
             ad
             Sanctos
             ,
             eorum
             patrocinia
             implorando
             .
             
               Id.
               ibid.
            
             
          
           
             x
             Peccatoribus
             singularis
             est
             consolatio
             ,
             qui
             ad
             Sanctorum
             interpellationem
             quandoque
             magis
             animantur
             quàm
             Iudicis
             :
             quorum
             etiam
             sanctitatis
             defectum
             supplere
             potest
             probitas
             aliena
             .
             
               Gabr.
               Biel
               in
               Can●n
               .
               M●ss
               lect
               .
            
             30.
             
          
           
             y
             Propter
             Dei
             reverentiam
             :
             ut
             sc.
             peccator
             qui
             Deum
             offendit
             ,
             quasi
             non
             audens
             in
             personâ
             propriâ
             ,
             propter
             peccati
             scoriā
             ,
             coram
             majestate
             altissimâ
             pariter
             &
             tremendâ
             apparere
             ,
             recurreret
             ad
             Sanctos
             purissimos
             &
             Deo
             gratos
             ;
             qui
             peccatoris
             pr●ces
             altissimo
             praesen●●●ent
             ,
             easqu
             suis
             adjunctis
             meritis
             &
             precibus
             magis
             redderent
             ex●udib
             les
             ,
             placidas
             .
             atque
             gratas
             .
             
               Ibid.
               lect
            
             .
             31.
             
          
           
             z
             Tertió
             ,
             quia
             Ecclesia
             quae
             Christi
             Spiritum
             ha●er
             ,
             f●equent●ssimé
             pe●
             Sanctos
             recurrit
             ad
             Deum
             ,
             rariùs
             per
             se
             ad
             Deum
             accedit
             Quartò
             ,
             precatio
             Dei
             per
             invocationem
             Sanctorum
             arguit
             majorem
             humilitatem
             ;
             sicut
             videre
             est
             in
             Centurione
             .
             
               Alph.
               Salmer
               .
               in
            
             1.
             
             Timoth.
             2.
             d●spu●
             .
             7.
             
               sect
               .
               ult
            
             .
          
           
             a
             Psalm
             .
             102.17
             .
          
           
             b
             
             Judith
             ●
             .
             16
             .
          
           
             c
             Coloss.
             2.18
             .
          
           
             d
             
               Ibid.
               vers
            
             .
             23.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               ●heodoret
               .
               in
               Coloss.
               cap.
            
             2.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ch●ysostom
               .
               in
               Matth.
               homil
            
             .
             65
             
               edit
               .
               Graec.
            
             66
             Latin.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               in
            
             Psalm
             ●
             .
          
           
             h
             Solent
             tamen
             pudorem
             passi
             neglecti
             Dei
             ,
             miserâ
             uti
             excusatione
             ,
             dicentes
             per
             istos
             posse
             ire
             ad
             Deum
             ,
             sicut
             per
             comites
             pervenitur
             ad
             Regem
             ,
             
               Ambros.
               in
               Rom.
               cap.
            
             1.
             
          
           
             i
             Agè
             ,
             nunquid
             tam
             demens
             est
             aliquis
             ,
             aut
             salutis
             suae
             immemor
             ,
             ut
             honorificentiam
             Regis
             vindicet
             comiti
             ;
             cùm
             de
             hâc
             re
             si
             qui
             etiam
             tractare
             fuerint
             inventi
             ,
             jure
             ut
             rei
             damnentur
             majestatis
             ?
             Et
             isti
             se
             non
             putant
             reos
             ,
             qui
             honorem
             nominis
             D●i
             deferunt
             creaturae
             ,
             &
             relicto
             Domino
             conservos
             adorant
             ;
             quasi
             sit
             aliquid
             plus
             quod
             servetur
             Deo.
             Nam
             &
             ideò
             ad
             Regem
             per
             tribunos
             aut
             comites
             itur
             ,
             quia
             homo
             utique
             est
             Rex
             ,
             &
             nescit
             quibus
             debeat
             Rēpublicam
             credere
             .
             Ad
             Deum
             anté
             (
             quem
             utique
             nihil
             latet
             ,
             omnium
             enim
             merita
             novit
             )
             promerendum
             suffragatore
             non
             opus
             est
             ,
             sed
             mente
             devotâ
             .
             Vbieunque
             enim
             talis
             locutus
             fuerit
             ei
             ,
             respondebit
             illi
             .
             Ibid.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
               Matth.
               citat
               .
               á
               Theodoro
               Daphnopat
               .
               in
               Eclogis
               (
               tom
               .
            
             7.
             
               edit
               .
               Savil.
               pag.
            
             768.
             )
             
               Maximo
               ,
               in
               loc
               .
               commun
               .
               serm
               .
            
             14.
             
             
               &
               Io
               Damasceno
               in
               Parallel
               .
               lib
            
             2.
             cap.
             15.
             
               ubi
               ab
               editore
               Pontificio
               ad
               marginem
               appositum
               est
               hoc
               pharmacum
            
             :
             Haec
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dicuntur
             non
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost
               .
               serm
            
             .
             7.
             
               de
               Poenitent
               .
               tom
            
             .
             6.
             
               edit
               .
               Savil.
               pag.
            
             802.
             
               qui
               in
               alijs
               editionib
               .
               est
               serm
               .
            
             4.
             
               de
               Poenitent
            
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Psalm
            
             .
             4.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               d●mission
               .
               Chananaeae
               .
               tom
            
             5.
             
               edit
               .
               Savil.
               pag.
            
             195.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid
               pag.
            
             190.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
               Act.
            
             16.
             homil
             .
             36.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               ,
               in
               Psalm
            
             .
             4.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Genes
               cap.
            
             19.
             homil
             .
             44.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               ibid.
            
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               ●d
               .
               in
               Matth
            
             15.
             homil
             .
             52.
             
               edit
               .
               Graec.
               vel
            
             53.
             
             Latin.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theophylact.
               in
               Matth.
               cap.
            
             15.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysostom
               .
               serm
               .
               in
               Philip.
            
             18.
             
               de
               p●ofectu
               Euangel
               .
               tom
            
             .
             5.
             
               edit
               .
               Savil.
               pag.
            
             416.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               pag.
            
             416.
             
               &
               paulo
               pòst
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               pag.
            
             417.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Ibid.
               pag.
            
             417.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             c
             
               Bellarmin
               .
               Praefat.
               in
               controvers
               de
               Eccles
               triumphant
               .
               in
               Ord●ne
               disputat
               .
            
          
           
             d
             Sanctos
             non
             solùm
             honoramus
             eo
             cultu
             ,
             quo
             viros
             virtute
             ,
             sapientiâ
             ,
             potentiâ
             ,
             aut
             qualibet
             aliâ
             dignitate
             praestantes
             ;
             sed
             etiam
             Divino
             cultu
             ,
             &
             honore
             ,
             qui
             est
             religionis
             actus
             nam
             ille
             cultus
             ,
             qui
             viris
             primarij●
             defertur
             ,
             non
             est
             religionis
             ;
             sed
             alterius
             longé
             inferioris
             virtutis
             ,
             quae
             observantia
             vocatur
             ,
             actus
             &
             officium
             .
             Sed
             divinos
             cultus
             &
             honores
             Sanctis
             non
             damus
             propter
             ipsos
             ;
             sed
             propter
             Deum
             ,
             qui
             eos
             Sanctos
             effecit
             .
             
               Io.
               Azor.
               Institut
               .
               Moral
               .
               tom
               .
            
             1.
             lib.
             9.
             cap.
             10.
             
          
           
             e
             Esai
             .
             428.
             
             &
             48.11
             .
          
           
             f
             Quid
             si
             &
             una
             religionis
             virtus
             sit
             ,
             quae
             latriam
             ,
             duliamque
             contineat
             ?
             Certé
             plurimis
             atque
             sapientissimis
             ea
             est
             opinio
             .
             
               Nicol.
               Serarius
               ,
               in
               Litaneutico
            
             2.
             
             Quaest.
             27.
             
               in
               fine
            
          
           
             g
             
               Virgil.
               Aeneid
            
             .
             3.
             
             Iunonis
             magnae
             primùm
             prece
             numen
             adora
             .
             
               Ovid
               .
               T●ist
               .
               lib.
            
             1.
             eleg
             .
             3.
             
             Hâc
             prece
             adoravi
             superos
             ego
             ,
             pluribus
             uxor
             .
             
               D●natus
               in
               ●eren●ij
               Phormion
               .
               act
               .
            
             2.
             scen.
             1.
             
               ad
               il●ud
               :
               At
               ego
               Deos
               penate●●
               hinc
               salutatum
               domum
               D●vortar
            
             Salutatum
             .
             ]
             Adoratum
             primâ
             post
             reditum
             prece
             .
          
           
             h
             Ideoque
             divine
             ac
             singulariter
             in
             Ecclesiâ
             catholicâ
             traditur
             ,
             nullam
             creaturam
             colendam
             esse
             animae
             (
             libentius
             enim
             loquor
             his
             verbis
             quibus
             mihi
             haec
             insinuata
             sunt
             )
             sed
             ipsum
             tantummodò
             rerum
             quae
             sunt
             omnium
             creatorem
             
               Augustin
               .
               lib.
               de
               Quantitate
               animae
               ,
               cap.
            
             34.
             
             
               Vid.
               eund
               .
               de
               morib
               .
               Eccles.
               Catholicae
               &
               Manich.
               lib.
            
             1.
             cap.
             30.
             
          
           
             i
             
               Bellarm.
               de
               bonis
               operib
               .
               in
               particular
               .
               lib.
            
             1.
             cap.
             1.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Basil.
               orat
               .
               in
               Iu●itiam
               martyr
               .
            
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Gregor
               .
               Nyssen
               .
               orat
            
             .
             1.
             
               de
               Oratione
            
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               orat
            
             .
             2.
             
               de
               Orat
               .
               Dòminic
               .
               vel
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Id.
               tractat
            
             2.
             
               de
               inscriptionib
               .
               Psalmor
               .
               cap.
            
             3.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Chrysost.
               in
               Genes
               .
               homil
            
             .
             30.
             
             
               Vid.
               eiusd
               .
               lib.
            
             1·
             
               de
               Orando
               Deū
               ,
               tom
            
             .
             6
             
               edit
               .
               Savil.
               pag.
            
             754.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Damascen
               .
               de
               fide
               Orthodox
               .
               lib.
            
             3.
             cap.
             24.
             
          
           
             p
             Ad
             quod
             sacrificium
             ,
             sicut
             homines
             Dei
             ,
             qui
             mundum
             in
             ejus
             confessione
             vicerunt
             ,
             suo
             loco
             &
             ordine
             nominantur
             :
             non
             tamen
             á
             sacerdote
             ,
             qui
             sacrificat
             ,
             invocantur
             .
             
               Aug.
               de
               Civit.
               Dei
               ,
               lib.
            
             22.
             cap.
             10.
             
          
           
             q
             Sed
             tamē
             tu
             solus
             ,
             Domine
             ,
             invocādus
             es
             ;
             tu
             rogādus
             ,
             ut
             eū
             in
             filijs
             repraesentes
             .
             
               Ambr.
               de
               obit
               .
               Theodos.
            
             
          
           
             r
             Cui
             alteri
             praeter
             te
             cla
             mabo
             ?
             
               August
               .
               Confess
               .
               lib.
            
             1.
             cap.
             5.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ch●ysost
               .
               in
            
             1
             
               Corinth
               .
               homil
            
             .
             1.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Jd.
               in
               Coloss
            
             .
             3.
             homil
             .
             9.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Concil
               .
               Laödicen
               .
               can
            
             .
             35.
             
          
           
             x
             Angulos
             fortè
             legendū
             .
             pag.
             424.
             tom
             .
             6.
             
             
               Antiquae
               lectionis
               Henr.
               Canisij
               .
               SS
               .
               Canonum
               in
               A●adem
               Ingolstad
               .
               professoris
               primarij
               .
            
          
           
             y
             
               Supr
               .
               pag.
            
             12.
             
          
           
             z
             Tom.
             1.
             
             
               Concil
               .
               edit
               .
               Colon.
               an
               .
            
             1530.
             
             
               &
               Paris
               .
               an
            
             .
             1535.
             
          
           
             a
             Tom.
             1.
             
             
               Concil
               .
               edit
               .
               Colon.
               an
               .
            
             1538.
             
          
           
             b
             De
             his
             qui
             Angelos
             co●ūt
             .
             
               Cres●on
               .
               Breviar
               .
               Canon
               .
               sect
               .
            
             90.
             
             
               Dionys.
               Exig
               .
               in
               Codice
               Canonū
               ,
               num
            
             138.
             
          
           
             c
             Vt
             nullus
             ad
             Angelos
             congregationem
             faciat
             .
             
               Fulgent
               .
               Ferrād
               .
               Breviat
               .
               Canon
               .
               sect
               .
            
             184.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theodoret.
               in
               Coloss.
            
             3.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Coloss.
            
             2.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Oecumen
               .
               MS.
               in
               Coloss.
            
             2.
             
               ab
               Hoeschelio
               citatus
               in
               notis
               ad
               Origenis
               libros
               contra
               Celsum
               ,
               pag.
            
             483.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Phot.
               Nomocanon
               tit
            
             .
             12.
             cap.
             9.
             
          
           
             h
             Angelici
             ,
             in
             angelorum
             cultu
             inclinati
             .
             
               Augustin
               .
               de
               haeresi
               ca.
            
             39.
             
          
           
             i
             Angelici
             vocati
             ,
             quia
             an
             gelos
             colunt
             .
             
               Isido●
               .
               Or●gin
               .
               lib.
            
             8
             cap.
             5.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Gregor
               .
               Nyssen
               .
               con●r
               .
               Eunom
               .
               oras
               .
            
             4.
             tom
             2
             
               edit
               .
               Graecolaetin
               .
               pag.
            
             144.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
               pag.
            
             146.
             
          
           
             m
             
               Hieronym
               .
               Zanctinus
               ,
               de
               foro
               conscientiae
               &
               cont●ntioso
               ,
               sect
               .
            
             1●8
             .
          
           
             n
             
               A●ton
               .
               Meliss
               .
               lib.
            
             1.
             serm
             1.
             
          
           
             o
             Deleatur
             dictio
             ,
             SOLUMMODO
             .
             
               Index
               Expurgator
               .
               Gasp
               Quiroga
               Ca●dinalis
               iussis
               editus
               ;
               de
               consilio
               supremi
               Senatus
               Generalis
               Iniquisit
               .
               Madrit
               .
               an
               .
            
             1584.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Athanas
               .
               orat
            
             .
             3.
             
               contra
               Arrian
            
             .
          
           
             q
             
               Ambros.
               in
               Rom.
               cap.
            
             1.
             
               supr
               .
               pag.
            
             414.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               etc.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               Epiphan
               .
               haeres
               .
            
             79.
             pag
             448.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid
               pag.
            
             450.
             
          
           
             t
             Non
             sit
             nobis
             religio
             cultus
             hominum
             mortuorum
             :
             quia
             si
             pié
             vixerunt
             ,
             non
             sic
             habentur
             ut
             tales
             quaerant
             honores
             ;
             sed
             illum
             á
             nobis
             coli
             volunt
             ,
             quo
             illuminante
             laetantur
             meriti
             sui
             nos
             esse
             consortes
             .
             Honorandi
             ergo
             sunt
             propter
             imitationem
             ,
             non
             adorandi
             propter
             religionem
             .
             
               Augustin
               .
               de
               verâ
               relig
               .
               cap.
            
             55.
             
          
           
             u
             Quare
             honoramus
             eos
             charitate
             ,
             non
             servitute
             .
             Nec
             eis
             templa
             construimus
             .
             Nolunt
             enim
             ●●
             sic
             honorari
             á
             nobis
             ;
             quia
             nosipsos
             cùm
             boni
             sumus
             ,
             templa
             summi
             Dei
             este
             noverunt
             .
             Recté
             itaque
             scribitur
             ,
             hominem
             ab
             angelo
             prohibitum
             ne
             se
             adorar●t
             ,
             sed
             unum
             Deum
             sub
             quo
             ei
             esset
             &
             ille
             conservus
             .
             
               Id.
               ibid.
            
             
          
           
             x
             Dico
             eos
             loqui
             contra
             errores
             Gentiliū
             ,
             qui
             ex
             hominibus
             sceleratis
             veros
             Deos
             faciebant
             ;
             eisque
             sacrificia
             offerebant
             .
             
               B●llarm
               .
               de
               Eccles.
               triumphant
               .
               lib.
            
             1.
             
               fine
               .
               cap.
            
             14.
             
               collat
               .
               cum
               fine
               cap.
            
             11.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiphan
               .
               haeres
            
             .
             79.
             pag.
             445.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Ibid.
               pag.
            
             446.
             
          
           
             z
             
               Id.
               in
               Anacephalaeosi
               ,
               pag.
            
             529.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               (
               hoc
               vocabulum
               enim
               ibi
               addendum
            
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               haeres
            
             .
             1●
             .
             pag.
             448.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
               pag.
            
             449.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
               pag.
            
             447.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
               pag.
            
             446.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
            
             
          
           
             g
             De
             cujus
             Imperij
             ad
             similes
             effectus
             aequalitate
             cum
             filio
             ,
             non
             desunt
             ,
             qui
             construant
             illud
             ab
             Angelo
             ipsi
             praenunciatū
             ;
             Ave
             gratiâ
             plena
             ,
             Dominus
             tecum
             .
             id
             est
             ,
             Sicut
             &
             ipse
             ,
             ita
             &
             tu
             eâdem
             dominandi
             excellentissimâ
             dignitate
             perfiueris
             .
             
               Emanuel
               de
               Valle
               de
               Moura
               ,
               Doct.
               Theol.
               ac
               Inquisitionis
               Deputa●us
               Lusitan
               .
               Opusc.
            
             1.
             
               de
               Incantationib
               .
               seu
               Ensalmis
               ,
               sect
               .
            
             1.
             cap.
             1.
             num
             .
             46.
             
          
           
             h
             Ad
             quem
             sensum
             facilè
             accommodari
             possunt
             praecitata
             Angeli
             verba
             ;
             Dominus
             tecum
             ,
             gratiâ
             plena
             .
             Id
             est
             ,
             in
             gratiae
             plenitudine
             redundantiae
             ,
             &
             effusione
             in
             creaturas
             ,
             ita
             Domini
             potentia
             ac
             voluntas
             ad
             tuam
             accōmodatur
             ,
             ut
             tu
             prior
             in
             eo
             ,
             &
             diademate
             ,
             &
             tribunali
             esse
             videaris
             .
             Dominus
             tecum
             :
             non
             tam
             tu
             cum
             Domino
             ,
             quàm
             tecum
             Dominus
             in
             eo
             munere
             .
             Ibid.
             
          
           
             i
             A
             tempore
             enim
             quo
             Virgo
             mater
             concepit
             in
             utero
             Verbum
             Dei
             ,
             quandam
             (
             ut
             sic
             dicam
             )
             jurisdictionem
             seu
             auctoritatem
             obtinuit
             in
             omni
             Spiritus
             sancti
             processione
             temporali
             ;
             ita
             quòd
             nulla
             creatura
             aliquam
             á
             Deo
             obtinuit
             gratiam
             vel
             virtutem
             ,
             nisi
             secundùm
             ipsius
             piae
             matris
             dispensationem
             .
             
               Bernardin
               .
               Senens
               serm
            
             .
             61.
             artic
             .
             1.
             cap.
             8.
             
          
           
             k
             Et
             quia
             talis
             est
             mater
             filij
             Dei
             qui
             producit
             Spiritum
             sanctum
             ;
             ideò
             omnia
             dona
             ,
             virtutes
             &
             gratiae
             ipsius
             Spiritus
             sancti
             quibus
             vult
             ,
             quando
             vult
             ,
             quomodo
             vult
             ,
             &
             quantum
             vult
             ,
             per
             manus
             ipsius
             administrantur
             .
             
               Id.
               ibid.
            
             
          
           
             l
             Nulla
             gratia
             de
             coelo
             nisi
             eâ
             dispensante
             ad
             nos
             descendit
             .
             Hoc
             enim
             singulariter
             officium
             divinitùs
             ab
             aeterno
             adepta
             est
             ▪
             sicut
             Proverb
             .
             8.
             ipsa
             testatur
             ,
             dicens
             .
             Ab
             aeterno
             ordinata
             sum
             ;
             sc.
             dispensatrix
             coelestiū
             gratiarum
             .
             
               Id.
               ibid.
               artic
            
             .
             3.
             cap.
             3.
             
          
           
             m
             In
             Christo
             fuit
             plenitudo
             gratiae
             ,
             sicut
             in
             capite
             in
             fluēte
             ;
             in
             Mariâ
             veró
             sicut
             in
             collo
             transfundente
             .
             Vnde
             Cantic
             7.
             de
             Virgine
             ad
             Christum
             Salomon
             ait
             :
             Collum
             tuum
             sicut
             turris
             eburnea
             .
             Nam
             sicut
             per
             collū
             vitales
             spiritus
             á
             capite
             descendunt
             in
             corpus
             ;
             sic
             per
             ●irginē
             á
             capite
             Christo
             vitales
             gratiae
             in
             ejus
             corpus
             mysticum
             transfunduntur
             .
             
               Id.
               ibid.
               artic
            
             .
             1.
             cap.
             8.
             
               &
               artic
            
             .
             2.
             cap.
             10.
             
               ex
               Pse●d
               .
               Hieronymi
               sermone
               de
               assump●
               .
               Ma●iae
               .
            
             Sicut
             enim
             á
             capite
             ,
             mediante
             collo
             ,
             descendunt
             omnia
             nutrimenta
             corporis
             :
             sic
             á
             Christo
             per
             beatā
             Virginem
             in
             nos
             veniunt
             omnia
             bona
             ,
             &
             beneficia
             ,
             quae
             Deus
             nobis
             confert
             .
             Nam
             ipsa
             est
             dispensatrix
             gratiatū
             &
             beneficiorum
             Dei.
             
               Ioan
               Herolt
               .
               in
               Sermon
               .
               Discipuli
               de
               Tempore
               ,
               serm
               .
            
             16●
             .
             Per
             Collum
             ,
             Virginis
             apud
             Deum
             gratia
             ,
             &
             intercessio
             intelligitur
             :
             ita
             ut
             ejus
             intercessio
             sit
             veluti
             collū
             ,
             per
             quod
             á
             Deo
             omnes
             gratiae
             ,
             praesidiaque
             in
             homines
             transfunduntur
             
               Blas
               .
               Viegas
               in
               Apo●al●ps
               cap.
            
             12
             cōment
             .
             2.
             s●ct
             .
             10.
             num
             .
             1.
             
             Collū
             enim
             dicitur
             ;
             quia
             per
             Virginē
             universa
             in
             nos
             á
             Deo
             tanquā
             á
             capite
             beneficia
             derivantur
             
               Id.
               ibid.
               num
            
             .
             2.
             
          
           
             n
             Quasi
             sublato
             Virginis
             patrocinio
             ,
             perinde
             a●que
             halitu
             intercluso
             ,
             peccator
             vivere
             diutiùs
             non
             possit
             .
             
               Viegas
               ibid.
               sect
            
             .
             2.
             num
             .
             6.
             
          
           
             o
             Data
             est
             tibi
             omnis
             potestas
             in
             coelo
             &
             in
             terrâ
             .
             
               Petr.
               Dami●n
               serm
            
             .
             1.
             
               de
               nativit
               .
               B.
               Mariae
               .
               tom
               .
            
             5.
             
             
               Surij
               ,
               Septemb.
            
             8.
             
          
           
             p
             Fortassis
             Domine
             ,
             ne
             tuae
             coelesti
             Curiae
             veniret
             in
             dubiū
             ,
             cuj
             potiù●
             occurreret
             ;
             tibi
             videlicèt
             Domino
             suo
             ,
             regnū
             tùū
             in
             assumptâ
             carne
             petenti
             ,
             an
             ipsi
             Dominae
             suae
             ,
             ipsum
             regnū
             jam
             suū
             materno
             jure
             effectū
             ascendenti
             .
             
               Anse●●
               .
               Cantuar.
               de
               excellentiâ
               B.
               Virginis
               ,
               cap.
            
             7.
             
               &
               eum
               secuti
               ,
               Bernard
               .
               de
               Busti
               in
               Mariali
               ,
               part
            
             11.
             serm
             .
             1.
             part
             .
             3.
             
             
               &
               Sebast.
               Barrad
               .
               Iesuit
               .
               Concord
               .
               Euangel
               lib.
            
             6.
             cap.
             11.
             
          
           
             q
             O
             igitur
             Regina
             nostra
             serenissima
             ,
             profectò
             tu
             dicere
             potes
             illud
             ,
             1.
             
             Esdrae
             1.
             
             Omnia
             regna
             terrae
             dedit
             mihi
             Dominus
             .
             Et
             nos
             tibi
             dicere
             possumus
             illud
             Tobi
             13
             In
             omnia
             secula
             regnū
             tuū
             .
             &
             Psal
             144.
             
             Regnū
             tuū
             regnū
             omniū
             seculorum
             &c.
             &
             .
             Dan.
             2.
             
             Regnū
             quod
             in
             aeternū
             non
             dissipabitur
             .
             Veni
             ergo
             ,
             &
             super
             nos
             regnum
             accipe
             ,
             Iudic.
             9.
             
             De
             regno
             enim
             tuo
             dici
             potest
             illud
             ,
             Psalm
             .
             103.
             
             Et
             regnum
             ipsius
             omnibus
             domi●abitur
             .
             &
             Luc.
             1.
             
             Et
             regni
             eju●
             non
             erit
             finis
             .
             
               Bernardin
               .
               de
               Bust.
               Marial
               .
               part
               .
            
             12.
             serm
             .
             1.
             part
             .
             1.
             
          
           
             r
             Quamvis
             autem
             benedicta
             Virgo
             fuerit
             nobilior
             persòna
             quae
             fuerit
             vel
             futura
             sit
             in
             orbe
             terrarum
             ,
             tantaeque
             perfectionis
             ,
             quòd
             etiamsi
             non
             fuisset
             mater
             Dei
             ,
             nihilominùs
             debuisset
             esse
             Domina
             mundi
             :
             tamen
             secundùm
             leges
             quibus
             regitur
             mundus
             ,
             jure
             haereditario
             omnem
             mundi
             hujus
             meruit
             principatum
             &
             regnum
             .
             
               Bernardin
               .
               Senens
               .
               se●m
            
             61.
             artic
             .
             1.
             cap.
             7.
             
          
           
             s
             De
             monarchiâ
             autem
             universi
             nunquam
             Christus
             testatus
             est
             :
             eo
             quòd
             sine
             matris
             pra
             judicio
             nequaquam
             fieri
             poterat
             .
             Insuper
             noverat
             ,
             quòd
             potest
             mater
             filij
             irritare
             testamentum
             ,
             si
             in
             sui
             praejudicium
             sit
             confectum
             .
             Ex
             his
             omnibus
             apertissimé
             claret
             ,
             quòd
             mater
             Iesu
             Maria
             haereditario
             jure
             omnium
             qui
             sunt
             infra
             Deum
             habet
             regale
             dominium
             &
             inclytum
             obtinet
             principatum
             
               Id
               ibid.
            
             
          
           
             t
             Tot
             creaturae
             serviunt
             gloriosae
             Virgini
             Mariae
             ,
             quot
             serviunt
             Trinitati
             .
             Omnes
             nempè
             creaturae
             ,
             quemcunque
             gradum
             teneant
             in
             creatis
             ,
             sive
             spirituales
             ut
             Angeli
             ,
             sive
             rationales
             ut
             homines
             ,
             sive
             corporales
             ut
             corpora
             coelestia
             vel
             elementa
             ,
             &
             omnia
             quae
             sunt
             in
             coelo
             &
             in
             terrâ
             ,
             sive
             damnati
             sive
             beati
             ,
             quae
             omnia
             sunt
             divino
             imperio
             subjugata
             ,
             gloriosae
             Virgini
             sunt
             subjecta
             .
             Ille
             enim
             qui
             Dei
             filius
             est
             &
             Virginis
             benedictae
             ,
             volens
             (
             ut
             sic
             dicam
             )
             paterno
             principatui
             quodammodo
             principatum
             aequiparare
             maternum
             ;
             ipse
             qui
             Deus
             erat
             matri
             famulabatur
             in
             terrâ
             .
             Vnde
             Lucae
             2.
             scriptum
             est
             de
             Virgine
             &
             glorioso
             Ioseph
             :
             Erat
             subditus
             illis
             .
             Praetereà
             haec
             est
             vera
             :
             Divino
             imperio
             omnia
             famulantur
             &
             Virgo
             .
             &
             iterùm
             haec
             est
             vera
             :
             Imperio
             Virginis
             omnia
             famulantur
             &
             Deus
             .
             
               Id.
               ibid.
               cap.
            
             6.
             
          
           
             u
             Cùm
             beata
             Virgo
             sit
             mater
             Dei
             ,
             &
             Deus
             filius
             ejus
             ;
             &
             omnis
             filius
             sit
             naturaliter
             inferior
             matre
             &
             subditus
             ejus
             ,
             &
             mater
             praelata
             &
             superior
             filio
             :
             sequitur
             quòd
             ipsa
             benedicta
             Virgo
             sit
             superior
             Deo
             ,
             &
             ipse
             Deus
             sit
             subditus
             ejus
             ratione
             humanitatis
             ab
             eâ
             assumptae
             .
             
               Bernardin
               .
               de
               Bust.
               Marial
               .
               part
               .
            
             9.
             serm
             .
             2.
             
          
           
             x
             Ipsa
             benedicta
             Virgo
             ,
             licèt
             sit
             subjecta
             Deo
             inquantū
             creatura
             ;
             superior
             tamen
             illi
             dicitur
             &
             praelata
             ,
             inquantū
             est
             ejus
             mater
             .
             Vnde
             Luc.
             2.
             de
             Christo
             Daeo
             &
             homine
             scriptū
             est
             ,
             quòd
             erat
             subditus
             illi
             .
             O
             ineffabilis
             dignitas
             Mariae
             ,
             quae
             imperatori
             omnium
             meruit
             imperare
             .
             
               Id.
               part
            
             .
             12.
             serm
             .
             2.
             
          
           
             y
             Peccando
             post
             Baptismum
             videntur
             contemnere
             &
             despicere
             passionem
             Christi
             :
             &
             sic
             nullus
             peccator
             meretur
             quòd
             Christus
             ampliùs
             intercedat
             pro
             ipso
             apud
             Patrem
             ;
             sine
             cujus
             intercessione
             nemo
             potest
             liberari
             á
             poenâ
             aeternâ
             ,
             nec
             temporali
             ,
             nec
             culpâ
             quam
             ipse
             voluntarié
             perpetravit
             .
             Et
             ideo
             fuit
             necesse
             ut
             Christus
             constitueret
             matrem
             suam
             praedilectam
             mediatricem
             inter
             nos
             &
             ipsum
             .
             
               Iacob
               .
               de
               Valentiâ
               episc
               .
               Christopolitan
               .
               in
               exposit
               .
               ●antic
               .
               virg
               .
               Mariae
               .
            
             Magnificat
             .
          
           
             z
             Et
             sic
             in
             hâc
             peregrinatione
             non
             relinquitur
             nobis
             aliud
             refugium
             in
             nostris
             tribulationibus
             &
             adversitatibus
             ;
             nisi
             recurrere
             ad
             virginem
             Mariam
             mediatricem
             ,
             ut
             velit
             placare
             ira●
             Filij
             .
             
               Id.
               ibid.
            
             
          
           
             a
             Sicut
             ille
             ibi
             ascendit
             ut
             continué
             appareat
             vultui
             Dei
             pro
             hominibus
             ;
             Hebr.
             9
             it●
             ego
             debeo
             ibi
             ascendere
             ,
             ut
             appaream
             vultui
             ipsius
             filij
             pro
             peccatoribus
             :
             &
             sic
             humanum
             genus
             habeat
             semper
             ante
             faciem
             Dei
             adjutorium
             simile
             Christo
             ad
             procurandam
             suam
             salutem
             .
             
               Bernardin
               .
               de
               Bust.
               Marial
               .
               pa●t
               .
            
             11.
             serm
             .
             2.
             membr
             .
             1.
             
          
           
             b
             Tantae
             autē
             auctoritatis
             in
             coelesti
             palatio
             est
             ista
             Imperatrix
             ,
             quòd
             omnibus
             alijs
             Sanctis
             intermedijs
             omissis
             ,
             ad
             ipsam
             licet
             ab
             omni
             gravamine
             appellare
             .
             Licèt
             enim
             secundùm
             jura
             civilia
             debitum
             medium
             servetur
             in
             appellationibus
             :
             (
             l.
             Imperatores
             
               ff
               .
               de
            
             appel
             .
             reci
             .
             )
             tamē
             in
             ipsâ
             servatur
             stylus
             juris
             Canonici
             ,
             quo
             omisso
             quolibet
             medio
             appellatur
             ad
             summū
             Pontificem
             .
             (
             C.
             si
             duobus
             .
             
               extra
               .
               de
            
             appel
             )
             
               Id.
               part
            
             .
             3.
             serm
             .
             3.
             
               in
               excellent
            
             .
             4.
             
          
           
             c
             Nos
             autem
             dicere
             possumus
             ,
             quòd
             beatissima
             Virgo
             est
             Cancellaria
             in
             coelesti
             curiâ
             .
             Nam
             videmus
             quòd
             in
             Cancellariâ
             Domini
             Papae
             conceduntur
             tria
             genera
             literarū
             .
             etc.
             Istas
             autē
             literas
             misericordiae
             dat
             (
             B.
             Virgo
             )
             solùm
             in
             praesenti
             vitâ
             .
             Nam
             animabus
             decedētibus
             quibusdā
             dat
             literas
             purae
             gratiae
             :
             alijs
             veró
             simplicis
             justitiae
             ,
             &
             quibusdā
             mixtas
             ,
             sc.
             justitiae
             &
             gratiae
             .
             Quidā
             enim
             fuerunt
             sibi
             valdè
             devoti
             :
             &
             istis
             dat
             literas
             purae
             gratiae
             ,
             per
             quas
             mandat
             ut
             detur
             eis
             gloria
             sine
             aliquâ
             Purgatorij
             poenâ
             .
             Alij
             autem
             fuerunt
             miseri
             peccatores
             &
             ejus
             indevoti
             :
             &
             istis
             dat
             literas
             simplicis
             justitiae
             ,
             per
             quas
             mandat
             ut
             eis
             fiat
             condigna
             vindicta
             .
             Alij
             veró
             fuerunt
             in
             devotione
             tepidi
             &
             remissi
             :
             &
             istis
             dat
             literas
             justitiae
             &
             gratiae
             simul
             ;
             per
             quas
             mandat
             ut
             &
             gratia
             eis
             fiat
             ,
             &
             tamen
             illis
             infera●ur
             aliqua
             Purgatorij
             poena
             propter
             negligentiā
             &
             torporē
             .
             Et
             ista
             significantur
             in
             Hester
             reginâ
             ,
             quae
             (
             ut
             habetur
             Hest.
             8.
             )
             scripsit
             li●eras
             ut
             Iudaei
             salvarētur
             ,
             &
             hostes
             interficerentur
             ,
             &
             pauperibus
             munuscula
             darentur
             .
             
               Id.
               part
            
             .
             12.
             serm
             .
             2.
             membr
             .
             1.
             
               in
               excellent
            
             .
             12.
             
          
           
             d
             Confugimus
             autem
             primò
             ad
             beatissimā
             Virginem
             coelorum
             Reginā
             :
             cui
             Rex
             regū
             ,
             pater
             coelestis
             ,
             dimidiū
             regni
             sui
             dedit
             .
             Quod
             significatū
             est
             in
             Hester
             reginâ
             :
             quae
             cùm
             ad
             placandum
             Assuerum
             regē
             accessisset
             ,
             dixit
             ei
             Rex
             ;
             Etiam
             si
             dimidiam
             partem
             regni
             mei
             petieris
             ,
             dabitur
             tibi
             .
             Sic
             pater
             coelestis
             ,
             cùm
             habeat
             justitiam
             &
             misericordiam
             tanquā
             potiora
             regni
             sui
             bona
             ;
             justitiâ
             sibi
             retentâ
             ,
             misericordiam
             matri
             Virgini
             concessit
             
               Gabr.
               Biel
               in
               Canon
               Missae
               ,
               lect
               .
            
             80.
             
             
               Vide
               Iohan.
               Gerson
               .
               tract
            
             .
             4.
             super
             Magnificat
             .
          
           
             e
             Ista
             imperatrix
             figuravit
             imperatricem
             coelorum
             ,
             cum
             quâ
             Deus
             ●egnum
             suum
             divisit
             .
             Cùm
             enim
             Deus
             habeat
             justitiam
             &
             misericordiam
             :
             justitiam
             sibi
             in
             ●oc
             mundo
             exercendam
             retinuit
             ,
             &
             misericordiam
             matri
             concessit
             .
             Et
             ideò
             si
             quis
             sentit
             se
             gra●a●i
             á
             foro
             justitiae
             Dei
             ,
             appellet
             ad
             forum
             misericordiae
             matris
             ejus
             .
             
               Bernar●in
               .
               de
               Bust.
               Marial
               part
               .
            
             3.
             serm
             .
             3.
             
               in
               excellent
            
             .
             4.
             
          
           
             f
             
               Id.
               ibid.
               excellent
            
             .
             5.
             
               &
               part
            
             .
             5.
             serm
             .
             7
             
               in
               fine
            
             .
          
           
             g
             Ad
             ornamētum
             regni
             terren●
             est
             ,
             quòd
             habeat
             Regem
             &
             Reginā
             .
             Et
             propter
             hoc
             quando
             aliquis
             rex
             non
             habet
             uxorem
             ,
             ejus
             subditi
             plerumque
             ei
             supplicant
             ut
             eam
             accipiat
             .
             Supernum
             ergo
             coelorum
             regnum
             volens
             Rex
             aeternus
             &
             Imperator
             omnipotens
             decorare
             ;
             fabricavit
             hanc
             beatissimam
             Virginē
             ,
             ut
             illam
             regni
             &
             imperij
             sui
             faceret
             Dominam
             &
             Imperatricem
             :
             ut
             verificaretur
             prophetia
             David
             ,
             Psal
             44.
             ei
             dicentis
             ;
             Astitit
             regina
             á
             dextris
             tuis
             in
             vestitu
             deaurato
             ,
             circundatavarietate
             
               Jd.
               part
            
             .
             9.
             serm
             .
             2.
             
          
           
             h
             Est
             etiam
             Imperatrix
             ,
             quia
             aeterni
             Imperatoris
             est
             sponsa
             ;
             de
             quo
             dicitur
             Iohan.
             3.
             cap.
             Qui
             habet
             sponsam
             ,
             sponsus
             est
             .
             Quando
             veró
             Deus
             illi
             tradidit
             imperium
             orbis
             &
             omnium
             contētorū
             in
             eo
             :
             dixit
             ei
             illud
             quod
             habetur
             1.
             
             Aeneid
             .
             
               Id.
               part
            
             .
             3.
             serm
             .
             3.
             
               in
               excellent
            
             4.
             
          
           
             i
             Beata
             Virgo
             est
             imperatrix
             coeli
             &
             terrae
             :
             quia
             ipsa
             genuit
             coelestem
             Imperatorem
             .
             et
             ideò
             potest
             ab
             eo
             petere
             quicquid
             vult
             et
             obtinere
             .
             quod
             figuratum
             fuit
             3.
             
             Reg.
             2.
             ubi
             mater
             Salomonis
             dixit
             ei
             :
             Petitionem
             unam
             pero
             á
             te
             ;
             ne
             confundas
             faciem
             meam
             .
             tunc
             enim
             faciem
             suam
             confunderet
             ,
             quando
             illud
             quod
             peteret
             denegaret
             .
             Si
             ergo
             imperat
             filio
             ratione
             maternalis
             jurisdictionis
             ,
             qui
             fuit
             subditus
             illi
             (
             ut
             habetur
             Luc.
             2.
             )
             multo
             magis
             imperat
             omnibus
             creaturis
             filio
             suo
             subjectis
             .
             
               Id.
               ibid.
            
             
          
           
             k
             Matrem
             quippe
             suam
             praepotens
             ille
             Deus
             divinae
             majestatis
             potestatisque
             sociam
             ,
             quatenus
             licuit
             ,
             adscivit
             .
             Huic
             olim
             coelestium
             ,
             mortaliumque
             principatum
             detulit
             :
             ad
             hujus
             arbitrium
             (
             quoad
             hominum
             tutela
             postulat
             )
             terras
             ,
             maria
             ,
             ●oelum
             ,
             naturamque
             moderatur
             :
             hâc
             annuente
             ,
             et
             per
             hanc
             divinos
             thesauros
             mortalibus
             ,
             et
             coelestia
             dona
             largitur
             .
             Vt
             omnes
             intelligant
             ,
             quicquid
             ab
             eaterno
             illo
             augustoque
             bonorum
             fonte
             in
             terras
             profluat
             ,
             fluere
             per
             MARIAM
             .
             
               Horat.
               Tursellin
               .
               Iesuit
               .
               in
               epist.
               dedicator
               .
               Historiae
               Lauretanae
               ad
               Cardinalem
               Aldobrandinum
               .
            
          
           
             l
             Constituta
             quippe
             est
             super
             omnem
             creaturam
             ;
             &
             quicumque
             Iesu
             curvat
             genu
             ,
             matri
             quoque
             pronus
             supplicat
             :
             &
             filij
             gloriam
             cum
             matre
             non
             tam
             communem
             judico
             ,
             quàm
             eandem
             .
             
               Arnold
               .
               Carnotens
               tract
               .
               de
               laudib
               .
               Virginis
               .
            
          
           
             m
             Tanta
             est
             gloria
             Virginis
             matris
             Dei
             ;
             quòd
             tantum
             excedit
             in
             gloriâ
             naturam
             angelicam
             &
             humanam
             simul
             junctam
             ,
             quantum
             circumferentia
             firmamenti
             excedit
             in
             magnitudine
             suum
             centrum
             :
             cùm
             intelligat
             in
             filio
             suo
             se
             quasi
             alterum
             ipsum
             Deitate
             vestitam
             .
             
               Bernardin
               .
               de
               Bust.
               Marial
               .
               part
               .
            
             12.
             serm
             .
             2.
             
               in
               excellent
            
             .
             21.
             
          
           
             n
             Qui
             enim
             alicui
             rei
             innititur
             ,
             virtutem
             ejus
             sibi
             assumit
             ,
             &
             eâ
             sicut
             vult
             utitur
             .
             Et
             similiter
             ipsa
             Dei
             mater
             de
             omnipotentiâ
             filij
             sui
             cui
             ●st
             innixa
             ,
             quantum
             vult
             sibi
             assumit
             .
             
               Id.
               part
            
             .
             12.
             serm
             .
             2.
             
               in
               excellent
            
             .
             28.
             
          
           
             o
             Accedis
             ante
             illud
             aurei●
             humanae
             reconciliationi●
             altare
             ,
             non
             solùm
             rogans
             ,
             sed
             imperans
             ;
             Domina
             ,
             non
             ancilla
             .
             
               Petr.
               Damian
               se●m
            
             .
             1.
             
               de
               nativit
               .
               B.
               Mariae
            
             .
          
           
             p
             Gaude
             &
             laetare
             ,
             ac
             exulta
             mecum
             ;
             quia
             gloria
             mea
             excellit
             dignitatem
             &
             laetitiam
             omnium
             sanctorum
             &
             cunctorum
             spirituum
             beatorum
             ,
             &
             majorem
             gloriam
             habeo
             ipsa
             sola
             quàm
             omnes
             simul
             Angeli
             &
             Sancti
             .
             Gaude
             .
             quia
             sicut
             Sol
             illuminat
             diem
             ac
             mundum
             ,
             sic
             claritas
             mea
             illuminat
             totū
             orbem
             coelestē
             .
             Gaude
             ,
             quia
             tota
             militia
             coeli
             mihi
             obedit
             ,
             me
             veneratur
             &
             honorat
             .
             Gaude
             ,
             quia
             filius
             meus
             mihi
             semper
             est
             obediens
             ,
             &
             meam
             voluntatem
             ,
             &
             cunctas
             preces
             meas
             semper
             exaudit
             .
             Gaude
             ,
             quia
             Deus
             semper
             ad
             beneplacitum
             meū
             remunerat
             servitores
             meos
             in
             hoc
             seculo
             &
             in
             futuro
             .
             Gaude
             ,
             quia
             proxima
             sedeo
             sanctae
             Trinitati
             ,
             &
             vestita
             sum
             corpore
             meo
             glorificato
             .
             Gaude
             ,
             quia
             certa
             sum
             &
             secura
             ,
             quòd
             haec
             mea
             gaudia
             semper
             stabunt
             &
             nunquam
             finientur
             vel
             deficient
             .
             Et
             quicumque
             cum
             his
             gaudijs
             spiritualibus
             laetando
             in
             hoc
             seculo
             me
             venerabitur
             ,
             in
             exitu
             animae
             suae
             de
             corpore
             praesentiam
             meam
             obtinebit
             ;
             &
             ipsam
             animam
             ab
             hostibus
             malignis
             liberabo
             ,
             &
             in
             conspectu
             filij
             mei
             ut
             meeum
             gaudia
             possideat
             praesentabo
             .
             
               Bernardin
               .
               de
               Bust.
               Marial
               .
               part
               .
            
             10
             serm
             .
             2.
             
               sect
               .
               ult
            
             .
          
           
             *
             Quòd
             summae
             Trinitatis
             &
             mea
             est
             una
             voluntas
             ;
             &
             quodcunque
             mihi
             placuerit
             ,
             tota
             Trinitas
             ineffabili
             favore
             consentit
             .
             
               Promptuar
               .
               Discipuli
               ,
               de
               miraculi
               B.
               Mari●
               ,
               exempl
               .
            
             14.
             (
             pag.
             8.
             
               edit
               .
               Mogunt
               .
               ann
            
             .
             1612.
             )
          
           
             q
             M●ltae
             meretri●es
             in
             die
             Sabbati●on
             pecca●ent
             propter
             reverentiā
             Virginis
             Et
             multi
             videntur
             beatam
             Virginem
             in
             majori
             veneratione
             habere
             ,
             quàm
             Ch●istum
             filiū
             ejus
             ;
             magis
             ex
             simplicitate
             moti
             quàm
             scientiâ
             .
             Sed
             quia
             honor
             matris
             redundat
             in
             filium
             ,
             Prov.
             17.
             patientiam
             habet
             filius
             Dei
             ,
             de
             hâc
             quorundam
             virorū
             &
             mulie●um
             simplicitate
             .
             
               Bernardin
               .
               de
               Bust.
               pa●t
            
             .
             6.
             serm
             .
             2.
             memb
             .
             3.
             
          
           
             r
             Si
             hoc
             privilegium
             habet
             Cardinalis
             ,
             quòd
             si
             ponat
             pileum
             sive
             cape●lum
             suum
             super●caput
             illius
             qui
             ducitur
             ad
             justitiam
             ,
             liberatur
             :
             (
             secundùm
             Baldū
             &
             Paulū
             de
             Castro
             ,
             in
             ●addictos
             .
             C.
             de
             appel
             .
             )
             á
             fortiori
             ,
             pallium
             beatae
             .
             Virginis
             potest
             nos
             ab
             omnibus
             malis
             liberare
             .
             Tam
             lata
             enim
             est
             ejus
             misericordia
             ,
             quòd
             si
             aliquem
             devoté
             facientem
             Coronam
             suam
             viderit
             in
             medio
             millium
             daemonū
             trahi
             ad
             supplicium
             ;
             eum
             protinùs
             liberabit
             :
             nec
             permittet
             aliquem
             malé
             finiri
             ,
             qui
             ejus
             Coronā
             reverenter
             studuerit
             facere
             .
             
               Id.
               part
            
             .
             12.
             serm
             .
             1.
             mem●r
             .
             3.
             
          
           
             s
             Sic
             in
             summâ
             erunt
             ducenta
             septuaginta
             tria
             millia
             septingenti
             quinquaginta
             octo
             dies
             indulgentiae
             pro
             qualibet
             coronâ
             .
             Felicis
             autē
             recordationis
             Sixtus
             Papa
             quartus
             ,
             omnibus
             dicētibus
             in
             statu
             gratiae
             infrascriptā
             orationē
             sive
             salutationē
             ipsius
             Virginis
             ,
             quae
             á
             multis
             dicitur
             in
             Coronâ
             ,
             concessit
             indulgentiā
             duodecim
             millium
             annorū
             pro
             qualibet
             vice
             quâ
             dicitur
             .
             Ave
             sanctissima
             Maria
             ,
             mater
             Dei
             ,
             regina
             coeli
             ,
             porta
             para
             disi
             ,
             domina
             mundi
             .
             Singularis
             &
             pura
             tu
             es
             virgo
             .
             Tu
             concepisti
             Christū
             sine
             peccato
             .
             Tu
             peperisti
             creatorē
             &
             salvatorem
             mundi
             ,
             in
             quo
             non
             dubito
             ,
             Libera
             me
             ab
             omni
             malo
             ;
             &
             orapro
             peccatis
             mei●
             Amen
             .
             Jbid.
             
          
           
             t
             Imperatrix
             &
             Domina
             nostra
             benignissima
             ,
             iure
             matris
             impera
             tuo
             dilectissimo
             Filio
             Domino
             nostro
             Iesu
             Christo
             ,
             ut
             mentes
             nostras
             ab
             amore
             terrestrium
             ad
             coelestia
             desideria
             erigere
             dignetur
             .
             
               Bonaventur
               .
               Corona
               B
               Mariae
               Virginis
               ,
               Operum
               tomo
            
             6.
             
               edit
               .
               Rom.
               an
            
             .
             1588.
             
          
           
             u
             Inclina
             vultum
             Dei
             super
             nos
             :
             coge
             illū
             peccatoribus
             misereri
             .
             
               Id.
               in
               Psalterio
               B.
               Mariae
               Virg.
               ibid.
               
            
          
           
             x
             Inclina
             vultum
             filij
             tui
             super
             nos
             :
             coge
             illum
             precibus
             nobis
             peccatoribus
             misereri
             
               Psalt●r
               .
               Bonaventur
               seorsim
               .
               edit
               .
               Parisijs
               ,
               an
               .
            
             1596.
             
               in
               Capeleto
               Dominicae
            
             2.
             
          
           
             y
             Beatus
             vir
             qui
             diligit
             nomen
             tuū
             Maria
             virgo
             :
             gratia
             tua
             animam
             ejus
             confortabit
             .
             Psalm
             .
             1.
             
          
           
             z
             Domina
             ,
             quid
             multiplicati
             sunt
             qui
             tribulant
             me
             ?
             in
             tempestate
             tuâ
             persequêri●
             &
             dissipabis
             eos
             .
             Psalm
             .
             3.
             
          
           
             a
             Domina
             ,
             ne
             in
             furore
             Dei
             sinas
             corripi
             me
             :
             neque
             in
             ira
             ejus
             judicari
             .
             Psalm
             .
             6.
             
          
           
             b
             Domina
             mea
             ,
             in
             te
             speravi
             :
             de
             inimicis
             meis
             libera
             me
             Domina
             .
             Psalm
             7.
             
          
           
             c
             In
             Dominâ
             confido
             ;
             propter
             dulcedinē
             misericordiae
             nominis
             sui
             .
             Psalm
             .
             10.
             
          
           
             d
             Vsquequo
             Domina
             oblivisceris
             me
             ;
             &
             non
             liberas
             me
             in
             die
             tribulationis
             ?
             Psal.
             12.
             
          
           
             e
             Conserva
             me
             Domina
             ,
             quoniam
             speravi
             in
             te
             :
             mihique
             tuae
             stillicidia
             gratiae
             impartire
             .
             Psalm
             .
             15.
             
          
           
             f
             Diligam
             te
             ,
             Domina
             coeli
             &
             terrae
             :
             &
             in
             gentibus
             nomen
             tuū
             invocabo
             .
             Psalm
             .
             17.
             
          
           
             g
             Coeli
             enarrant
             gloriam
             tuam
             :
             &
             unguentorum
             tuorum
             fragrantia
             in
             gentibus
             est
             dispersa
             .
             Psalm
             .
             18.
             
          
           
             h
             Exaudias
             nos
             Domina
             in
             die
             tribulationis
             :
             &
             precibus
             nostris
             converte
             clementem
             faciem
             tuā
             .
             Psalm
             .
             ●9
             .
          
           
             i
             Ad
             te
             Domina
             levavi
             animā
             meā
             :
             in
             judicio
             Dei
             ,
             tuis
             precibus
             non
             erubescam
             .
             Psalm
             .
             24.
             
          
           
             k
             Iudica
             me
             Domina
             ,
             quoniā
             ab
             innocentiâ
             meâ
             digressus
             sum
             :
             sed
             quia
             sperabo
             in
             te
             ,
             non
             infirmabor
             .
             Psalm
             .
             25.
             
          
           
             l
             In
             tè
             Domina
             speravi
             ,
             non
             cōfundar
             in
             aeternum
             :
             in
             gratiâ
             tuâ
             suscipe
             me
             .
             Psal.
             30.
             
          
           
             m
             Beati
             quorum
             corda
             te
             diligunt
             ,
             virgo
             Maria
             :
             peccata
             ipsorum
             á
             te
             misericorditer
             diluentur
             .
             Psalm
             .
             31.
             
          
           
             n
             Iudica
             Domina
             nocentes
             me
             :
             &
             contra
             eos
             exurge
             ,
             &
             vindica
             causam
             meam
             ,
             Psalm
             .
             34.
             
          
           
             o
             Expectans
             expectavi
             gratiam
             tuam
             :
             &
             fecisti
             mihi
             secundùm
             multitudinem
             misericodiae
             nominis
             tui
             .
             Psal.
             39.
             
          
           
             p
             Domina
             refugium
             nostrū
             tu
             es
             in
             omni
             necessitate
             nostrâ
             ;
             &
             virtus
             potentior
             conterens
             inimicū
             .
             Psalm
             .
             45.
             
          
           
             q
             Miserere
             mei
             Domina
             ,
             quae
             mater
             misericordia●
             nuncuparis
             :
             &
             secundùm
             viscera
             misericordiarum
             tuarum
             ,
             munda
             me
             ab
             omnibus
             iniquitatibus
             meis
             .
             Psal.
             50.
             
          
           
             r
             Domina
             in
             nomine
             tuo●
             salvum
             me
             fac
             :
             &
             ab
             in●ustitijs
             meis
             libera
             me
             .
             Psalm
             .
             53.
             
          
           
             s
             Miserere
             mei
             Domina
             ,
             miserere
             mei
             :
             quia
             paratū
             est
             cor
             meū
             exquirere
             voluntatē
             tuā
             :
             &
             in
             umbrâ
             alarū
             tuarum
             requiescā
             .
             Ps.
             56.
             
          
           
             t
             Exurgat
             Maria
             ,
             &
             dissipentur
             inimici
             ejus
             :
             conterantur
             omnes
             sub
             pedibus
             ejus
             .
             Psal.
             67.
             
          
           
             u
             In
             te
             Domina
             speravi
             ,
             non
             cnfundar
             in
             aeternum
             :
             in
             tuâ
             misericordiâ
             libera
             me
             ,
             &
             eripe
             me
             .
             Psalm
             .
             70.
             
          
           
             x
             Deus
             judicium
             tuum
             Regida
             ;
             &
             misericordiam
             tuam
             Reginae
             matri
             ejus
             .
             Psal.
             71.
             
          
           
             y
             Domina
             ,
             venerunt
             gentes
             in
             haereditatem
             Dei
             :
             quas
             tu
             meritis
             tuis
             Christo
             confoederâsti
             .
             Psalm
             .
             78.
             
          
           
             z
             Misericordias
             tuas
             ,
             Domina
             ,
             in
             sempiternum
             decantabo
             .
             Psalm
             .
             88.
             
          
           
             a
             Deus
             ultionum
             Dominus
             :
             sed
             tu
             Mater
             misericordiae
             ad
             miserandum
             inflectis
             .
             
             Psalm
             ●93
             .
          
           
             b
             Venite
             ,
             exultemus
             Dominae
             nostrae
             :
             jubilemus
             salutiferae
             Mariae
             Reginae
             nostrae
             .
             Psal.
             94.
             
          
           
             c
             Cantate
             Dominae
             nostrae
             canticū
             novū
             :
             quia
             mirabilia
             fecit
             .
             Psal.
             97.
             
          
           
             d
             Confitemini
             Domino
             ,
             quoniā
             bonus
             :
             cōfitemini
             matri
             ejus
             ,
             quoniā
             in
             saeculū
             misericordia
             ejus
             .
             Ps.
             106.
             
             &
             117.
             
          
           
             e
             Domina
             ,
             laudem
             meā
             ne
             despexeris
             :
             &
             hoc
             dedicatum
             tibi
             Psalterium
             digneris
             acceptare
             .
             Psal.
             108.
             
          
           
             f
             Dixit
             Dominus
             Dominae
             nostrae
             :
             sede
             mater
             mea
             á
             dextris
             meis
             .
             Psalm
             .
             109.
             
          
           
             g
             Qui
             confidunt
             in
             te
             ,
             mater
             Dei
             ,
             non
             timebunt
             á
             facie
             inimici
             .
             Psal.
             124.
             
          
           
             h
             Nisi
             Domina
             aedificaverit
             domum
             cordis
             nostri
             :
             non
             permanebit
             aedificium
             ejus
             .
             Psalm
             .
             126.
             
          
           
             i
             Beati
             omnes
             qui
             timent
             Dominam
             nost●ā
             :
             &
             beati
             omnes
             qui
             sciunt
             facere
             voluntatem
             tuam
             ,
             &
             beneplacitum
             tuū
             .
             Psalm
             .
             127.
             
          
           
             k
             De
             profundis
             clamavi
             ad
             te
             Domina
             :
             Domina
             exaudi
             vocem
             meam
             .
             Psalm
             .
             129
             
          
           
             l
             Memento
             Domina
             David
             ;
             &
             omnium
             invocantium
             nomen
             tuum
             .
             Psalm
             .
             131.
             
          
           
             m
             Confitemini
             Domino
             quo●iam
             bonus
             est
             :
             quoniam
             per
             suam
             dulcissimam
             matrem
             Virginem
             Mariam
             datur
             misericordia
             ejus
             .
             Psalm
             .
             135.
             
          
           
             n
             Benedicta
             si●
             Domina
             ,
             quae
             instruis
             servos
             tuos
             ad
             praelium
             :
             &
             eos
             roboras
             contra
             inimicum
             .
             Ps.
             143.
             
          
           
             o
             Laudate
             Dominā
             in
             sanctis
             ejus
             :
             laudate
             eam
             in
             virtutibus
             &
             miraculis
             ejus
             .
             Psal.
             150.
             
          
           
             p
             Psal●erium
             meditationum
             B.
             Mariae
             ,
             
               vocatur
               á
               Io
               Pithio
               ,
               de
               illustr
               .
               An●l
               .
               Scriptorib
               .
               pag.
            
             380.
             
          
           
             q
             Sola
             benedicta
             virgo
             Maria
             plus
             fecit
             Deo
             vel
             tantùm
             (
             ut
             sic
             dicam
             )
             quàm
             fecit
             Deus
             toti
             generi
             humano
             .
             C●edo
             etenim
             certé
             quòd
             mihi
             indulgebit
             Deus
             ,
             si
             nunc
             pro
             Virgine
             loquar
             .
             Congregemus
             in
             unum
             quae
             Deus
             homini
             fecit
             :
             &
             consideremus
             quae
             Maria
             virgo
             Domino
             satisfecit
             &c.
             
             Reddendo
             ergo
             singula
             singulis
             ,
             sc.
             quae
             fecit
             Deus
             homini
             ,
             &
             quae
             fecit
             Deo
             beata
             Virgo
             ;
             videbis
             quòd
             plus
             fecit
             Maria
             Deo
             ,
             quàm
             homini
             Deus
             :
             ut
             sic
             pro
             solatio
             dicere
             liceat
             ,
             quòd
             propter
             beatam
             Virginem
             ,
             quam
             tamen
             ipse
             fecit
             ,
             Deus
             quodammodo
             plus
             obligetur
             nobis
             ,
             quàm
             nos
             sibi
             .
             
               Bernardin
               .
               Senens
               .
               serm
            
             .
             61.
             artic
             .
             1.
             cap.
             11.
             
          
           
             r
             Sed
             ô
             virgo
             gratissima
             ,
             nunquid
             tu
             aliquid
             ●ecisti
             Deo
             ?
             Nunquid
             vicem
             ei
             reddidis●i
             ?
             Profectò
             (
             si
             fas
             est
             dicere
             )
             tu
             secundùm
             quid
             majora
             fecisti
             Deo
             ,
             quàm
             ipse
             Deus
             tibi
             &
             universo
             generi
             humano
             .
             Volo
             ergo
             ego
             dicere
             ,
             quod
             tu
             exhumilitate
             reticuisti
             .
             Tu
             enim
             solùm
             cecinisti
             ;
             Quia
             fecit
             mihi
             magna
             qui
             potens
             est
             :
             ego
             vero
             cano
             &
             dico
             ;
             Quia
             tu
             fecisti
             majora
             ei
             qui
             potens
             est
             .
             
               Bernardin
               .
               de
               Bust.
               Marial
               .
               part
               .
            
             6.
             serm
             .
             2.
             membr
             .
             3.
             
          
           
             s
             
               Id.
               part
            
             .
             9.
             serm
             .
             2.
             assimilat
             .
             2.
             
          
           
             t
             
               Speculum
               vitae
               Francisci
               &
               fociorum
               eius
               :
               part
               .
            
             2.
             c.
             45.
             
               edit
               .
               Guilielmi
               Spoelberch
               .
               Item
               ,
               Speculum
               Exemplorum
               ,
               dist
               .
            
             7.
             exempl
             .
             41.
             
          
           
             u
             Velocior
             est
             nonnunquam
             salus
             memorato
             nomine
             Mariae
             ,
             quàm
             invocato
             nomine
             Domini
             Iesu
             unici
             Filij
             sui
             .
             
               Anselm
               de
               excellentiâ
               B.
               Virginis
               ,
               cap.
            
             6.
             
             
               Ludolph
               .
               Carthusian
               de
               Vitâ
               Christi
               ,
               part
               .
            
             2.
             cap.
             68.
             
             
               &
               Chrysostom
               .
               á
               Visitatione
               ,
               de
               Verbis
               Dominae
               ,
               tom
               .
            
             2.
             lib.
             2.
             cap.
             2.
             
          
           
             x
             
               Henr.
               Fitz-Simon
               ,
               of
               the
               Masse
               .
               lib.
            
             2.
             part
             .
             2.
             chap.
             3.
             
          
           
             a
             Doctrina
             ost
             Romanae
             Ecclesiae
             ,
             Christi
             &
             Sanctorum
             Imagines
             piâ
             Religione
             á
             Christianis
             colendas
             esse
             .
             
               Zac.
               Bo●erius
               ,
               in
               Orthodoxâ
               Consultat
               ,
               de
               ratione
               verae
               Fidei
               &
               Religionis
               ample●tenda
               .
               part
               .
            
             2.
             
             Regul
             .
             1.
             pag.
             189.
             
               edit
               .
               Matrit
               .
               an
            
             .
             1623.
             
          
           
             b
             Serenissime
             Carole
             ,
             spes
             Anglicanae
             Ecclesiae
             .
             
               Id.
               part
            
             .
             1.
             
             Regul
             .
             4.
             pag.
             58.
             
          
           
             c
             Princeps
             futura
             orbis
             foelicitas
             
               Id
               part
            
             .
             2.
             
             Regul
             .
             2.
             pag.
             196.
             
          
           
             d
             Non
             solùm
             pinguntur
             ,
             ut
             ostendantur
             ,
             sicut
             Cherubim
             olim
             in
             templo
             ,
             sed
             ut
             adorentur
             :
             ut
             frequens
             usus
             Ecclesiae
             testatur
             .
             
               Caietan
               in
            
             3.
             
               part
               .
               Thomae
               ,
               quaest
            
             .
             25.
             artic
             .
             3.
             
          
           
             e
             non
             solùm
             autem
             licere
             in
             Ecclesiâ
             imagines
             habere
             ,
             &
             illis
             honorem
             &
             cultum
             adhibere
             ,
             ostendet
             Parochus
             (
             cùm
             honos
             qui
             illis
             exhibetur
             ,
             referatur
             ad
             prototypa
             )
             verum
             etiam
             maximo
             fidelium
             bono
             ad
             hanc
             usque
             diem
             factum
             declarabit
             .
             
               Catechism
               .
               Roman
               .
               part
            
             .
             3.
             cap.
             2.
             sect
             .
             14.
             
          
           
             f
             Sanctorum
             quoq
             ,
             imagines
             in
             templis
             positas
             demonstrabit
             ;
             ut
             &
             colantur
             ,
             &
             exemplo
             moniti
             ,
             ad
             eorum
             vitam
             ac
             mores
             nos
             ipsos
             conformemus
             Ibid.
             
          
           
             g
             Ergo
             non
             solùm
             fatendū
             est
             ,
             fideles
             in
             Ecclesiâ
             adorare
             coràm
             imagine
             ,
             ut
             nonnulli
             ad
             cautelam
             forté
             loquuntur
             ,
             sed
             et
             adorare
             imaginem
             ,
             sine
             quo
             volueris
             scrupulo
             quin
             &
             eo
             illam
             venerantur
             cultu
             ,
             quo
             &
             prototypon
             ejus
             :
             propter
             quod
             ,
             si
             illud
             habet
             adorari
             latría
             ,
             &
             illa
             latrîa
             ;
             si
             dulia
             vel
             hyperdulia
             ,
             &
             illa
             pariter
             ,
             ejusmodi
             cultu
             adoranda
             est
             .
             
               Iacob
               .
               Nactantius
               ,
               in
               epist.
               ad
               Roman
               .
               cap.
            
             1
             f●l
             42.
             
               edit
               .
               Venet.
               an
            
             .
             1557.
             
          
           
             h
             Sic
             sequitur
             ,
             quòd
             eadem
             reverentia
             exhibeatur
             imagini
             Christi
             &
             ipsi
             Christo
             Cùm
             ergo
             Christus
             adoretur
             adoratione
             latriae
             ;
             consequens
             est
             ,
             quòd
             ejus
             imago
             sit
             adoratione
             latriae
             adoranda
             .
             
               Thom
               Summ.
               part
            
             .
             3.
             quaest
             .
             25.
             artic
             .
             3.
             
          
           
             i
             Simpliciter
             &
             absoluté
             dicendum
             est
             ,
             sacras
             imagines
             esse
             venerandas
             in
             templis
             ,
             &
             extra
             templa
             :
             &
             contrarium
             est
             dogma
             haereticum
             .
             Hoc
             est
             ,
             imaginibus
             exhibenda
             esse
             signa
             servitutis
             &
             submissionis
             ,
             amplexu
             ,
             luminaribus
             ,
             oblatione
             suffituum
             ,
             capitis
             nudatione
             ,
             &c.
             Ilaec
             conclusio
             est
             dogma
             fidei
             collectum
             ex
             Sanctâ
             Scripturâ
             ,
             ex
             quâ
             constat
             ,
             res
             creatas
             etiā
             inanimes
             ,
             dummodò
             Deo
             sint
             sacratae
             ,
             esse
             adorandas
             .
             
               Petr.
               de
               Cabrera
               ,
               in
            
             3.
             
               part
               .
               Thom.
               quaest
            
             .
             25
             ,
             ●rt
             .
             3.
             disput
             .
             2.
             num
             .
             15.
             
          
           
             k
             Imagines
             sunt
             veré
             &
             proprié
             adorandae
             ,
             &
             ex
             intentione
             ipsas
             adorandi
             ,
             &
             non
             tantùm
             exemplaria
             in
             ipsis
             repraesentata
             .
             Haec
             conclusio
             est
             contra
             Durandum
             &
             sectatores
             illius
             ;
             quorum
             sententia
             á
             recentioribus
             censetur
             periculosa
             ,
             temeraria
             ,
             &
             sapiens
             haeresim
             :
             &
             M.
             Medina
             hîc
             refert
             ,
             Magistrū
             Victoriam
             reputâsse
             il●am
             haereticam
             .
             Sed
             nostra
             conclusio
             est
             communis
             Theologorum
             .
             
               Ibid.
               num
            
             .
             32.
             
          
           
             l
             Si
             imagines
             improprié
             tan
             tùm
             adorantur
             ;
             simpliciter
             &
             absoluté
             non
             ado●antur
             ,
             neque
             sunt
             adorandae
             :
             quod
             est
             haeresis
             manifesta
             
               Ibid.
               num
            
             .
             34.
             
          
           
             m
             Si
             imagines
             solùm
             adorantur
             rememorativé
             ,
             &
             recordativé
             ,
             quia
             recordari
             nos
             faciunt
             exempla●ium
             ;
             quae
             ita
             adoramus
             ,
             ac
             si
             essent
             praesentia
             ●equeretur
             eâdem
             adoratione
             ,
             quâ
             colimus
             Deum
             ,
             esse
             adorandas
             omnes
             c●eaturas
             ;
             cùm
             omnes
             in
             Dei
             cognitionem
             &
             recordationem
             nos
             dacant
             ,
             &
             Deus
             sit
             in
             omnibus
             rebus
             .
             Sed
             consequens
             est
             absurdum
             .
             Ergo.
             
               Ibid.
               num
            
             .
             35.
             
          
           
             n
             Sententia
             Divi
             Thomae
             ,
             quatenùs
             docet
             eodem
             actu
             adorationis
             coli
             Imaginem
             ,
             &
             exemplar
             per
             illam
             representatum
             ;
             est
             verissima
             ,
             pijssima
             ,
             &
             fidei
             decretis
             admodùm
             consona
             .
             
               Ibid.
               disput
            
             .
             3.
             num
             .
             56.
             
          
           
             o
             
               Id
               ibid.
               num
            
             .
             30.
             
          
           
             p
             Constans
             est
             Theologorum
             sententia
             ;
             Imaginem
             eodem
             honore
             &
             cultu
             honorari
             &
             coli
             ,
             quo
             coli
             tur
             id
             cujus
             est
             Imago
             
               Io.
               Azor.
               Institut
               .
               moral
               .
               tom
               .
            
             1
             lib.
             9.
             cap.
             6.
             
          
           
             q
             
               Vaux
               Catechism
               .
               chap.
            
             3.
             
          
           
             r
             Vt
             unamquamque
             imaginem
             eodem
             cultu
             ,
             quo
             ille
             ,
             cujus
             imago
             est
             ,
             venetemur
             .
             id
             est
             ,
             ut
             imagini
             Dei
             ,
             vel
             Christi
             ,
             vel
             etiā
             Crucis
             signo
             ,
             prout
             Dominicam
             passionem
             ad
             mentem
             revocat
             ,
             atriam
             impartiamur
             :
             ad
             sacrae
             Virginis
             imaginem
             hyperduliae
             ,
             aliorum
             veró
             Sanctorum
             duliae
             adoratione
             adoremus
             .
             
               Iacob
               .
               de
               Graff●s
               ,
               Decision
               ,
               aure
               .
               casuū
               cons●ient
               .
               part
               .
            
             1
             lib.
             2.
             cap.
             2.
             
               s●ct
               .
               penult
            
             .
          
           
             s
             Rom.
             1.18
             .
          
           
             t
             
               Serm.
               at
               Westminst
               .
               before
               the
               house
               of
               Comons
               .
            
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Clem.
               Alexand●·
               Prophetie
               .
               ad
               Gentes
               .
            
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id
               Paedagog
               .
               lib.
            
             3.
             cap.
             2.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               in
               Prophetic
            
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               contra
               Cels.
               lib.
            
             7.
             pag.
             373.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Hera●li●
               .
               Ephes.
               ibid.
               pag.
            
             384.
             
               et
               apud
               Clem.
               Alexandr
               .
               in
               Prophetic
               .
               ad
               Gent.
               pag.
            
             25.
             
               edit
               .
               Graecolat
               .
               ubi
               statim
               subiungitur
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             An
             non
             enim
             sunt
             prodigiosi
             qui
             lapides
             adorant
             ?
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Celsus
               ,
               apud
               Origen
               .
               ut
               supr
               .
               pag
            
             384.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               ibid.
               pag.
            
             386.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               lege
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               ut
               in
               verbis
               Celsi
               ,
               pag.
            
             384.
             lin
             .
             24.
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
               pag
            
             387.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               hoc
               est
               ,
               (
               ut
               ex
               verbis
               subseque●tib
               .
               intelliigitur
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Id.
               ibid.
               pag.
            
             385.
             
          
           
             f
             Cur
             nullas
             aras
             habent
             ,
             templa
             nulla
             ,
             nulla
             nota
             simulacra
             ?
             
               Minut.
               Feli●
               in
               Octavio
            
             .
          
           
             g
             Quod
             enim
             simulacrum
             Deo
             fingam
             ;
             cùm
             si
             recté
             existimes
             ,
             sit
             Dei
             homo
             ipse
             simulacrum
             ?
             Ibid.
             
          
           
             h
             Ipsae
             imagines
             sacrae
             ,
             quibus
             inanissimi
             homines
             ,
             serviunt
             ,
             omni
             sensu
             carent
             ,
             quia
             terra
             sunt
             .
             Quis
             autem
             non
             intelligat
             ,
             nefas
             esse
             rectum
             animal
             curvari
             ,
             ut
             adoret
             terram
             ?
             quae
             id
             circo
             pedibus
             nostris
             subjecta
             est
             ,
             ut
             calcanda
             nobis
             ,
             non
             adoranda
             sit
             .
             
               Lactant.
               divin
               .
               I●stitut
               .
               lib.
            
             2.
             cap.
             17.
             
          
           
             i
             Quare
             non
             est
             dubiū
             ,
             quin
             religio
             nulla
             sit
             ,
             ubicunque
             simulacrum
             est
             .
             Nam
             si
             religio
             ex
             divinis
             rebus
             est
             ;
             divini
             autē
             nihil
             est
             nisi
             in
             coelestibus
             rebus
             :
             carent
             ergo
             religione
             simulacra
             ;
             quia
             nihil
             potest
             esse
             coeleste
             in
             eâ
             re
             ,
             quae
             fit
             ex
             terrâ
             .
             
               Ib.
               cap.
            
             18.
             
          
           
             k
             
               Alexander
               Imp.
            
             Christo
             templum
             facere
             voluit
             ,
             eumque
             inter
             Deos
             recipere
             .
             Quod
             &
             Adrianus
             cogitâsse
             fertur
             ,
             qui
             templa
             in
             omnibus
             civitatibus
             sine
             simulacris
             jusserat
             fieri
             ;
             quae
             hodie
             id
             circo
             quai
             non
             habent
             numina
             ,
             dicuntur
             Adriani
             :
             quae
             ille
             ad
             hoc
             paráffe
             dicebatur
             .
             sed
             prohibitus
             est
             ab
             ijs
             qui
             consulentes
             sacra
             ,
             repererant
             omnes
             Christianos
             futuro●
             si
             id
             optatò
             evenisset
             ,
             &
             templa
             reliqua
             deserēda
             .
             
               Lamprid
               .
               in
               Alexandro
            
             .
          
           
             l
             Placuit
             ,
             picturas
             in
             Ecclesiâ
             esse
             non
             debere
             ;
             ne
             quod
             colitur
             aut
             adoratur
             ,
             in
             parietibus
             depingatur
             .
             
               ●oncil
               El
               b●r
               .
               cap.
            
             ●6
             .
          
           
             m
             Illa
             (
             lex
             )
             non
             imprudenter
             modò
             ,
             verumetiam
             impié
             ,
             á
             Concilio
             Elibertino
             lata
             est
             de
             tollendis
             imaginibus
             .
             
               Canus
               .
               loc
               .
               Theologic
               .
               lib.
            
             5.
             cap.
             4.
             conclus
             4.
             
          
           
             n
             Gentiles
             lignum
             adorant
             ,
             quia
             Dei
             imaginem
             putant
             :
             sed
             invisibilis
             Dei
             imago
             non
             in
             eo
             est
             quod
             videtur
             ,
             sed
             in
             eo
             utique
             quod
             non
             videtur
             .
             
               Ambros.
               in
               Psal.
            
             118.
             octo●ar
             .
             10.
             
          
           
             o
             Non
             vult
             se
             Deus
             in
             lapidibus
             coli
             .
             
               Id.
               epist.
            
             31.
             
               ad
               Valen●inianum
               Imp.
            
             
          
           
             p
             Ecclesia
             inanes
             ideas
             &
             varias
             nescit
             simulacrorum
             figuras
             ;
             sed
             veram
             novit
             Trinitatis
             substantiam
             .
             
               Id.
               de
               fugâ
               saecui●
               ,
               ca
               ,
            
             5
             
          
           
             q
             Nos
             unum
             habemus
             virū
             ,
             &
             unam
             veneramur
             imaginem
             ,
             quae
             est
             imago
             invisibilis
             &
             omnipotentis
             Dei.
             
               Hieronym
               .
               lib.
            
             4.
             
               in
               Ezech.
               cap.
            
             16.
             
          
           
             r
             In
             primo
             praecepto
             prohibetur
             coli
             aliqua
             in
             figmētis
             hominum
             Dei
             similitudo
             :
             non
             quia
             non
             habet
             imaginē
             Deus
             ,
             sed
             quia
             nulla
             imago
             ejus
             coli
             debet
             ,
             nisi
             illa
             quae
             hoc
             est
             quod
             ipse
             ;
             nec
             ipsa
             pro
             illo
             ,
             sed
             cum
             illo
             .
             
               Augustin
               .
               epist.
            
             119.
             
               ad
               Ianuar.
               cap.
            
             11.
             
          
           
             s
             Tale
             simulacrum
             Deo
             nefas
             est
             Christiano
             in
             templo
             collocare
             .
             
               Id.
               de
               Fide
               &
               Symbol
               .
               cap.
            
             7.
             
          
           
             t
             Hoc
             enim
             venerantur
             ,
             quod
             ipsi
             ex
             auro
             argentoque
             fecerunt
             .
             Sed
             enim
             &
             no●
             pleraque
             instrumenta
             &
             vasa
             ex
             hujusmodi
             materiâ
             vel
             metallo
             habemus
             in
             usum
             celebrandorū
             sacramentorū
             ;
             quae
             ipso
             ministerio
             consecrata
             sancta
             dicuntur
             ,
             in
             ejus
             honorē
             cui
             pro
             salute
             nostrâ
             inde
             servitur
             .
             Et
             sunt
             profectò
             etiā
             ista
             instrumenta
             vel
             vasa
             ,
             quid
             aliud
             quàm
             opera
             manū
             hominū
             ?
             Veruntamen
             nunquid
             os
             habent
             ,
             &
             non
             loquentur
             ?
             Nunquid
             oculos
             habent
             ,
             &
             non
             videbunt
             ?
             Nunquid
             eis
             supplicamus
             ,
             quia
             per
             ea
             supplicamus
             Deo
             ?
             Illa
             caussa
             est
             maxima
             impietatis
             insanae
             ,
             quòd
             plus
             valet
             in
             affectibus
             miserorū
             similis
             viventi
             forma
             quae
             sibi
             efficit
             supplicari
             ,
             quàm
             quòd
             eam
             manifestū
             est
             non
             esse
             viventē
             ,
             ut
             debeat
             á
             vivente
             contemni
             .
             Plus
             enim
             valent
             simulacra
             ad
             curvandā
             infelicē
             animā
             ,
             quòd
             os
             habent
             ,
             oculos
             habent
             ,
             aures
             habēt
             ,
             nares
             habēt
             ,
             manus
             habent
             ,
             pedes
             habēt
             ;
             quàm
             ad
             corrigendā
             ,
             quòd
             non
             loquentur
             ,
             non
             videbunt
             ,
             non
             audient
             ,
             non
             odorabunt
             ,
             non
             contrectabunt
             ,
             non
             ●●bulabunt
             .
             
               Id
               ,
               in
               Psal.
            
             113.
             cons.
             2.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Amphiloch
               .
               citatus
               á
               Patrib
               Concilij
               Constantinop
               .
               an
               .
            
             754.
             
          
           
             x
             Inveni
             ibi
             velum
             pendens
             in
             foribus
             ejusdem
             Ecclesiae
             tinctum
             atque
             depictum
             ,
             &
             habens
             imaginem
             quasi
             Christi
             ,
             vel
             Sancti
             cujusdā
             :
             non
             enim
             satis
             memini
             ,
             cujus
             imago
             fuerit
             .
             Cùm
             ergo
             hoc
             vidissem
             ,
             in
             Ecclesiâ
             Christi
             contra
             auctoritatem
             Scripturarum
             hominis
             pendere
             imaginem
             ,
             scidi
             illud
             ;
             &
             magis
             dedi
             consilium
             custodibus
             ejusdem
             loci
             ,
             ut
             pauperem
             mortuum
             eo
             obvolverent
             &
             efferrent
             .
             
               Epiph●n
               .
               epist
               ad
               Ioann
               ▪
               Hierosolym
               .
               tomo
            
             1.
             
               oper
               .
               Hieronym
               .
               epist.
            
             60.
             
          
           
             y
             Deinceps
             praecipere
             ,
             in
             Ecclesiâ
             Christi
             istiusmodi
             vela
             ,
             quae
             contra
             religionē
             nostrā
             veniunt
             ,
             non
             appēdi
             .
             
               Id.
               ibid.
            
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiphan
               .
               citat
               á
               Concil
               .
               Constantinop
               .
               in
               Act.
            
             6.
             tom
             .
             5.
             
             
               Concil
               N●caen
               .
               II.
            
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiphan
               .
               in
               Panar
               .
               haeres
            
             79.
             pag.
             447.
             
          
           
             b
             Imagines
             quasdam
             quidē
             depictas
             ,
             quasdam
             autē
             &
             de
             reliquâ
             materiâ
             fabricatas
             habent
             :
             dicentes
             formam
             Christi
             factam
             á
             Pilato
             ,
             illo
             in
             tempore
             quo
             fuit
             Iesus
             cum
             hominibus
             .
             
               Irenaeus
               ,
               lib.
            
             1.
             
               adve●s
               .
               haeres
               .
               cap.
            
             24.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               vel
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               potiù●
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Epiphan
               .
               in
               Panar
               .
               haeres
               .
            
             27
             pag
             52.
             
          
           
             c
             
               Id.
               Epiphan
               in
               Anacephalaeosi
               ,
               pag
            
             525.
             
               de
               Carpocrate
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sectae
             ipsius
             fuisse
             traditur
             socia
             quaedam
             Marcellina
             ;
             quae
             colebat
             imagines
             Iesu
             ,
             &
             Pauli
             ,
             &
             Homeri
             ,
             &
             Pythagorae
             ,
             adorando
             incensumque
             ponendo
             
               Augustin
               .
               de
               haeres
               .
               cap.
            
             7.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Euseb.
               lib.
            
             7.
             
               histor
               .
               Ecclesiastic
               .
               cap.
            
             18.
             
          
           
             e
             Nolite
             mihi
             colligere
             professores
             nominis
             Christiani
             ,
             nec
             professionis
             suae
             vim
             aut
             scientes
             aut
             exhibentes
             .
             Nolite
             consectari
             turbas
             imperitorum
             ,
             qui
             vel
             in
             ipsâ
             verâ
             religione
             superstitiosi
             sunt
             ,
             vel
             ita
             libidinibus
             dediti
             ,
             ut
             obliti
             sint
             quic
             quid
             promiserint
             Deo
             Novi
             multos
             esse
             sepulchrorum
             &
             picturarum
             adoratores
             .
             &c.
             Nunc
             vos
             illud
             admoneo
             ,
             ut
             aliquando
             Ecclesiae
             catholicae
             maledicere
             desinatis
             ,
             vituperando
             mores
             homnum
             ,
             quos
             &
             ipsa
             condemnat
             ,
             &
             quos
             quotidie
             tanquam
             malos
             filios
             corrigere
             studet
             .
             
               Augustin
               .
               de
               moribus
               Ecclesiae
               Catholicae
               ,
               cap.
            
             34.
             
          
           
             f
             Praetereà
             indico
             dudū
             ad
             nos
             pervenisse
             ,
             quòd
             fraternitas
             vestra
             quosdā
             imaginū
             adoratores
             aspiciens
             ,
             easdē
             Ecclesiae
             imagines
             confregit
             ,
             atque
             projecit
             .
             Et
             quidē
             zelū
             vos
             ,
             ne
             quid
             manufactū
             adorari
             possit
             ,
             habuisse
             laudavimus
             :
             sed
             srangere
             easdē
             imagines
             non
             debuisse
             ,
             judicamus
             Id
             circo
             enim
             pictura
             in
             Ecclesi●s
             adhibetur
             ,
             ut
             hi
             qui
             literas
             nes●iunt
             ,
             saltem
             in
             parietibus
             videndo
             legant
             quae
             legere
             in
             codicibus
             non
             valent
             .
             Tua
             ergo
             fraternitas
             &
             illas
             servare
             ,
             &
             ab
             earū
             adoratu
             populū
             prohibere
             debuit
             :
             quantenus
             &
             literarū
             nescij
             haberent
             unde
             scientiā
             historiae
             colligerent
             ;
             &
             po●ulus
             in
             picturae
             adoratione
             minimé
             pecc●ret
             .
             
               Gregor
               .
               Registr
               .
               lib.
            
             7.
             epist.
             109.
             
               ad
               Serenum
               .
               Vide
               ●●am
               lib.
            
             9.
             epist.
             9.
             
               ad
               eundem
            
             .
          
           
             g
             Graecorum
             errores
             de
             imaginibus
             &
             picturis
             manifestissimé
             detegens
             ,
             negat
             eas
             adorari
             debere
             :
             quam
             sententiam
             omnes
             Catholici
             probamus
             ,
             Gregorijque
             Magni
             testimoniū
             de
             illis
             sequimur
             .
             
               Papir
               .
               Masson
               .
               Praefat.
               in
               Agobardi
               Opera
               ,
               edit
               .
               Paris
               .
               an
               .
            
             1605.
             
          
           
             h
             Expungantur
             omnia
             ,
             quae
             sub
             hoe
             titulo
             (
             
               De
               Imaginibu●
            
             )
             continentur
             .
             
               Jndex
               librorum
               expurgatorum
               .
               Bernardi
               de
               Sandoval
               &
               Roxas
               Card.
               de
               consilio
               senatus
               generalis
               Inquisit
               .
               Hispan
               .
               excus
               .
               Madriti
               ,
               an
               .
            
             1612.
             
          
           
             i
             
               Magn.
               Bibliothec.
               Veter
               .
               Patrum
               ,
               tom
               .
            
             9.
             part
             .
             1.
             
               edit
               .
               Colon.
               ann
            
             .
             1618.
             pag.
             548.
             
             &
             551.
             
          
           
             k
             Vehementer
             profectò
             hoc
             judicium
             de
             libro
             .
             Agobardi
             ab
             homine
             Catholico
             profectū
             .
             miratus
             sum
             .
             nam
             Agobardus
             toto
             libello
             ,
             nihil
             aliud
             facit
             ,
             quàm
             quòd
             demonstrare
             nititur
             (
             quamvis
             casso
             conatu
             )
             imagines
             non
             esse
             adorandas
             .
             
               Jac.
               Gretser
               .
               lib.
            
             1.
             
               de
               Cruc●
               .
               ●ap
            
             .
             58.
             
          
           
             l
             Et
             quinam
             sunt
             Graeci
             ,
             quorū
             de
             imaginibus
             er●ore
             Agobardus
             refellit
             ,
             ut
             Editor
             ait
             ?
             Nimirum
             Graeci
             isti
             sunt
             Petres
             Nicaeni
             Concilij
             ;
             qui
             sanxerunt
             ,
             imagines
             adorandas
             &
             colenda●
             esse
             .
             Contra
             quos
             qui
             disputat
             ,
             is
             ab
             orthodoxis
             toto
             coelo
             discordat
             .
             Ibid.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Nicet
               .
               Choniat
               .
               Annal.
               lib.
            
             2.
             
          
           
             n
             
               Hincmar
               .
               Rhemens
               .
               lib.
               contr
               .
               Hincmar
               .
               Laudunens
               .
               cap.
            
             20.
             
             
               Egolismens
               .
               monach
               .
               in
               vitâ
               Caroli
               Magni
               .
               Annal.
               Fuldens
               .
               Ado
               ,
               Regino
               ,
               &
               Hermann
               ,
               Contract
               .
               in
               Chronic.
               an
               .
            
             794.
             
          
           
             o
             Imagines
             adorari
             debere
             :
             quod
             omninò
             Ecclesia
             Dei
             execratur
             ,
             
               Simeon
               Dunelmens
               .
               Roger.
               Hoveden
               .
               &
               Matth.
               Westmonaster
               .
               histor
               .
               ann
            
             792.
             vel
             793.
             
          
           
             p
             Ecclesiam
             porrò
             Christianam
             ,
             etiam
             Antiquissimam
             ,
             Totam
             ,
             ac
             Vniversalem
             ,
             summo
             consensu
             ,
             absque
             ullâ
             oppositione
             ,
             aut
             contradictione
             ,
             Statuas
             ac
             imagines
             veneratam
             esse
             ,
             est
             certissimum
             ac
             probatissimum
             .
             
               M.
               Anton.
               de
               Dominis
               ,
               De
               consilio
               sui
               reditus
               ,
               sect
               .
            
             23.
             
          
           
             q
             Psal.
             115.8
             .
             &
             135.18
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Io.
               Damascen
               .
               Orthodox
               .
               fid
               .
               lib.
            
             2.
             cap.
             27.
             
               edit
               .
               Graec.
               vel
            
             .
             44.
             
             Latin.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Pho●
               .
               Bibliothec.
               num
            
             .
             179.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Polychron
               .
               in
               Cantic
               .
               pag.
            
             93.
             
               edit
               .
               Meursij
            
             .
          
           
             d
             Hanc
             quippe
             abundantiorem
             gratiam
             ita
             credimu●
             atque
             experimur
             potentem
             ,
             ut
             nullo
             modo
             arbitremur
             esse
             violentam
             .
             
               Prosp.
               de
               vocat
               .
               Gent.
               li.
            
             2.
             cap
             26
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Orig.
               Dial.
            
             3.
             
               contr
               .
               Marcion
            
             .
          
           
             f
             Quis
             autem
             nostrûm
             dicat
             ,
             quòd
             primi
             hominis
             peccato
             perierit
             liberū
             arbitrium
             de
             humano
             genere
             ?
             Libertas
             quidē
             perijt
             per
             peccatū
             ;
             sed
             illa
             quae
             in
             Paradiso
             fuit
             ,
             habēdi
             plenā
             cū
             immortalitate
             justitiam
             :
             propter
             quod
             natura
             humana
             divinâ
             indiget
             gratiâ
             ,
             dicente
             Domino
             ;
             Si
             vos
             Filius
             liberaverit
             ,
             tunc
             veré
             liberi
             critis
             ;
             utique
             liberi
             ad
             bene
             justeque
             vivendū
             Nam
             liberū
             a●b●triū
             usque
             adeò
             in
             peccatore
             non
             perijt
             ;
             ut
             per
             illud
             peccēt
             ,
             maximé
             omnes
             qui
             cum
             delectatione
             peccāt
             ,
             &
             amore
             peccati
             ,
             hoc
             eis
             placet
             quod
             eis
             libet
             .
             
               Aug.
               contr
               ,
               duas
               e●ist
               .
               Pelagian
               .
               li.
            
             1.
             cap.
             ●
             .
          
           
             g
             Rom.
             6.
             vers
             .
             11.
             
          
           
             h
             
               ibid.
               vers
            
             .
             13.
             
          
           
             i
             
               ibid.
               vers
            
             .
             22.
             
          
           
             k
             Eph●s
             .
             4.18
             .
          
           
             l
             Ephes.
             2.1
             ,
             5.
             
          
           
             m
             Rom.
             2
             .
             1●
             .
          
           
             n
             Rom.
             7.4
             .
          
           
             o
             Rom.
             7.18
             .
          
           
             p
             1.
             
             Cor.
             2.14
             .
          
           
             q
             Hebr.
             11.6
             .
          
           
             r
             Tit.
             1.15
             .
          
           
             s
             1.
             
             Tim.
             1.5
             .
          
           
             t
             Sed
             acerbissimi
             gratiae
             hujus
             inimici
             ,
             exempla
             nobis
             opponitis
             impiorum
             ,
             quos
             dicitis
             alienos
             á
             fide
             abundare
             virtutibus
             .
             
               Aug.
               contr
               .
               Iulian
               .
               lib.
            
             4.
             cap.
             3.
             
          
           
             u
             Per
             hos
             enim
             probare
             conatus
             es
             ,
             etiam
             alienos
             á
             fide
             Christi
             ,
             veram
             posse
             habere
             justitiam
             ;
             eo
             quòd
             isti
             ,
             teste
             Apostolo
             ,
             naturaliter
             quae
             legis
             sunt
             faciunt
             .
             Ibid.
             
          
           
             x
             Vbi
             quidem
             dogma
             vestrū
             quo
             estis
             inimici
             gratiae
             Dei
             ,
             quae
             datur
             per
             Iesum
             Christum
             Dominum
             nostrū
             ,
             qui
             tollit
             peccatum
             mundi
             ,
             evidentiùs
             expressisti
             ;
             intro
             ducens
             hominum
             genus
             ,
             quod
             Deo
             placere
             possit
             sine
             Christi
             fide
             ,
             lege
             naturae
             .
             Hoc
             est
             unde
             vos
             maximé
             Christiana
             detestatur
             Ecclesia
             .
             Ibid.
             
          
           
             y
             Sed
             absit
             ,
             ut
             sit
             in
             aliquo
             vera
             virtus
             ,
             nisi
             fuerit
             justus
             .
             Absit
             autē
             ut
             sit
             justus
             veré
             ,
             nisi
             vivat
             ex
             fide
             :
             Iustus
             enim
             ex
             fide
             vivit
             .
             Quis
             porrò
             eorū
             ,
             qui
             se
             Christianos
             habe●i
             volunt
             ,
             nisi
             soli
             Pelagiani
             ,
             aut
             in
             ipsis
             etiā
             fortè
             tu
             solus
             ,
             justū
             dixerit
             infidelē
             justū
             dixerit
             impiū
             ,
             justū
             dixerit
             Diabolo
             mancipatū
             ?
             sit
             licèt
             ille
             Fabricius
             ,
             sit
             licèt
             Fabius
             ,
             sit
             licèt
             Scipio
             ,
             sit
             licèt
             Regulus
             .
             I●id
             .
          
           
             z
             Si
             gentili●
             (
             inquis
             )
             nudum
             operuerit
             ,
             nunquid
             quia
             non
             est
             ex
             fide
             ,
             peccatum
             est
             ?
             Prorsus
             in
             quantum
             non
             est
             ex
             fide
             peccatum
             est
             :
             non
             quia
             per
             seipsum
             factum
             ,
             quod
             est
             nudum
             operire
             ,
             peccatum
             est
             ;
             sed
             de
             tali
             opere
             non
             in
             ●omino
             gloriari
             ,
             solus
             impius
             negat
             esse
             peccatum
             .
             Ibid.
             
          
           
             a
             Quod
             si
             &
             ipsa
             (
             misericordia
             )
             per
             seipsam
             naturali
             compassione
             opus
             est
             bonum
             ;
             etiam
             isto
             bono
             malé
             utitur
             qui
             infideliter
             utitur
             ,
             &
             hoc
             bonum
             malé
             facit
             qui
             infideliter
             facit
             :
             qui
             autem
             malé
             facit
             aliquid
             ,
             profectò
             peccat
             .
             Ex
             quo
             colligitur
             ,
             etiam
             ipsa
             bona
             opera
             quae
             faciunt
             infideles
             ,
             non
             ipsorum
             esse
             ,
             sed
             illius
             qui
             bene
             utitur
             malis
             .
             Ipso●um
             autem
             esse
             peccata
             ,
             quibus
             &
             bona
             malé
             faciunt
             ;
             quia
             ea
             non
             fideli
             ,
             sed
             infideli
             ,
             hoc
             est
             ,
             stultâ
             &
             noxiâ
             faciunt
             voluntate
             .
             qualis
             voluntas
             ,
             nullo
             Christiano
             dubitante
             ,
             arbor
             est
             mala
             ,
             quae
             facere
             non
             potest
             nisi
             fructus
             malos
             ,
             id
             est
             ,
             sola
             peccata
             .
             Omne
             enim
             ,
             velis
             nolis
             ,
             quod
             non
             est
             ex
             fide
             ,
             peccatum
             est
             .
             Ibid.
             
          
           
             b
             Quantumlibet
             opera
             infidelium
             praedicentur
             :
             Apostoli
             sententiam
             veram
             novimus
             &
             invictam
             ;
             Omne
             quod
             non
             est
             ex
             fide
             ,
             peccatum
             est
             .
             
               Id.
               de
               gestis
               c●ntra
               Pelag●um
               ,
               cap.
            
             14.
             
          
           
             c
             Quòd
             Philosophos
             non
             verâ
             pietate
             praeditos
             ,
             dixi
             virtutis
             lu●e
             fulsisse
             .
             
               Id.
               R●tract
               .
               l●b
            
             .
             1.
             cap.
             3.
             
          
           
             d
             Sententiam
             proferamus
             adversus
             eos
             ,
             qui
             in
             Christū
             non
             credentes
             ,
             fortes
             &
             sapientes
             ,
             temperantes
             se
             putant
             esse
             &
             justos
             :
             ut
             sciant
             nullum
             absque
             Christo
             vivere
             ,
             sine
             quo
             omnis
             virtus
             in
             vitio
             est
             .
             
               Hieronym
               .
               in
               Galat.
               cap.
            
             3.
             
          
           
             e
             Manifestissimè
             patet
             ,
             in
             impiorum
             animis
             nullam
             habitare
             virtutem
             :
             sed
             omnia
             opera
             eorum
             immunda
             esse
             atque
             polluta
             ;
             habentium
             sapientiam
             non
             spiritualem
             sed
             animalem
             ,
             non
             coelestem
             sed
             terrenam
             ,
             non
             Christianam
             sed
             Diabolicam
             ,
             non
             à
             Patre
             luminum
             ,
             sed
             à
             Principe
             tenebrarum
             ;
             dum
             per
             ea
             ipsa
             quae
             non
             haberent
             nisi
             dante
             Deo
             ,
             subduntur
             ei
             qu●
             primus
             recessit
             à
             Deo.
             
               Prosper
               .
               contra
               Collator
               .
               cap.
            
             13.
             
          
           
             f
             Nec
             ideo
             existima●e
             debemus
             ,
             in
             naturalibus
             thesauris
             principia
             esse
             virtutum
             ,
             quia
             multa
             laudanda
             reperiuntur
             etiam
             in
             ingenijs
             impiorum
             :
             quae
             ex
             naturâ
             quidem
             prodeunt
             ;
             sed
             quoniam
             ab
             eo
             qui
             naturam
             condidit
             recesserunt
             ,
             virtutes
             esse
             non
             possunt
             .
             Quod
             enim
             vero
             illuminatum
             est
             lumine
             ,
             lumē
             est
             ;
             &
             quod
             eodem
             lumine
             caret
             ,
             nox
             est
             :
             Quia
             sapientia
             hujus
             mundi
             stultitia
             est
             apud
             Deum
             .
             Ac
             sic
             vitium
             est
             quod
             putatur
             esse
             virtus
             :
             quandoquidem
             stultitia
             est
             ,
             quod
             putatur
             esse
             sapientia
             .
             Ibid.
             
          
           
             g
             Omnis
             infideliū
             vita
             peccatum
             est
             :
             &
             nihil
             est
             bonum
             sine
             summo
             bono
             .
             Vbi
             enim
             deest
             agnitio
             aeternae
             &
             incommutabilis
             veritatis
             ,
             falsa
             virtus
             est
             ,
             etiam
             in
             optimis
             moribus
             .
             
               Id.
               ex
               Augustino
               Sentent
            
             .
             106.
             
             
               &
               Epigram
            
             .
             81.
             
          
           
             h
             Id.
             de
             Ingratis
             ,
             cap.
             16.
             
          
           
             i
             Etsi
             fuit
             qui
             naturali
             intellectu
             conatus
             sit
             vitijs
             reluctari
             ;
             hujus
             tantùm
             temporis
             vitam
             steriliter
             ornavit
             ,
             ad
             veras
             autem
             virtutes
             aeternāque
             beatitudinem
             non
             profecit
             .
             Sine
             cultu
             enim
             veri
             Dei
             ,
             etiā
             quod
             virtus
             videtur
             esse
             ,
             peccatū
             est
             :
             nec
             placere
             ullus
             Deo
             sine
             Deo
             potest
             .
             Qui
             verò
             Deo
             non
             placet
             ,
             cui
             nisi
             sibi
             &
             Diabolo
             placet
             ?
             A
             quo
             cùm
             homo
             spoliaretur
             ;
             nō
             voluntate
             ,
             sed
             voluntatis
             sanitate
             privatus
             est
             .
             
               Prosp.
               de
               Vocatione
               Gent.
               lib.
            
             1.
             cap.
             7.
             
          
           
             k
             Qui
             si
             non
             operatur
             in
             nobis
             ,
             nullius
             possumus
             esse
             participes
             virtutis
             .
             Si●
             noe
             quippe
             bono
             ,
             nihil
             est
             bonum
             :
             sine
             hâc
             luce
             ,
             nihil
             est
             lucidum
             :
             sine
             hâc
             sapientiâ
             ,
             nihil
             sanum
             ;
             fine
             hac
             justitiâ
             ,
             nihil
             rectum
             .
             
               Ibid.
               cap.
            
             8.
             
          
           
             l
             Quòd
             si
             quibusdam
             cognoscentibus
             Deum
             ,
             nec
             tamen
             sicut
             Deum
             glorificantibus
             ,
             cognitio
             illa
             nihil
             profuit
             ad
             salutem
             :
             quomodo
             hi
             potuerunt
             justi
             esse
             apud
             Deum
             ,
             qui
             sic
             in
             suis
             moribus
             atque
             operibus
             bonitatis
             aliquid
             servant
             ,
             ut
             hoc
             ad
             finem
             Christianae
             fidei
             charitatisque
             non
             referant
             ?
             Quibus
             aliqua
             quidem
             bona
             ,
             quae
             ad
             societatis
             humanae
             pertinent
             aequitatem
             ,
             inesse
             possunt
             :
             sed
             quia
             non
             charitate
             Dei
             fiunt
             ,
             prodesse
             non
             possunt
             .
             
               Fulg.
               de
               Incarn
               .
               &
               Grat.
               Christi
               ,
               c.
            
             26.
             
          
           
             m
             Liberum
             naturale
             arbitrium
             ad
             nihil
             aliud
             valere
             credimus
             ,
             nisi
             ad
             discernenda
             tantùm
             &
             desideranda
             carnalia
             sive
             secularia
             ;
             quae
             non
             apud
             Deum
             ,
             sed
             apud
             homines
             possunt
             fortassis
             videri
             gloriosa
             .
             Ad
             ea
             verò
             quae
             ad
             vitam
             aeternam
             pertinent
             ,
             nec
             cogitare
             ,
             nec
             velle
             ,
             nec
             defiderare
             ,
             nec
             perficere
             posse
             ,
             nisi
             per
             infusionem
             &
             inoperationem
             intrinsecus
             Spiritus
             Sancti
             .
             
               Io.
               Maxent
               .
               in
               Confessione
               suae
               fidei
               .
            
          
           
             n
             Est
             quidem
             in
             malâ
             part●
             execrabilis
             libertas
             arbitrij
             ,
             ut
             praevaricator
             creatorem
             deserat
             ,
             &
             ad
             vitia
             se
             nefanda
             convertat
             :
             in
             bonâ
             verò
             parte
             arbitrium
             liberū
             ,
             Adā
             peccante
             ,
             perdidimus
             ;
             ad
             quod
             nisi
             per
             Christi
             gratiam
             redire
             non
             possumus
             :
             dicente
             Apòstolo
             ;
             Deus
             est
             enim
             qui
             operatur
             in
             vobis
             ,
             &
             velle
             ,
             &
             perficere
             ,
             pro
             bonâ
             voluntate
             .
             
               Cassiodor
               .
               in
               Psalm
            
             .
             117.
             
          
           
             o
             Quis
             unquā
             ante
             profanum
             illum
             Pelagium
             tantam
             virtutē
             liberi
             praesumpsit
             arbitrij
             ;
             ut
             ad
             hoc
             in
             bonis
             rebus
             per
             actus
             singulos
             adjuvandum
             ,
             necessariam
             Dei
             gratiam
             non
             putaret
             ?
             
               Vincent
               .
               Lirinens
               .
               Commonitor
            
             .
             1.
             
               advers
               .
               haeres
               .
               cap.
            
             34.
             
          
           
             p
             Donec
             apertissimâ
             confessione
             fateantur
             ,
             Gratiâ
             Dei
             per
             Iesum
             Christum
             Dominum
             nostrum
             ,
             non
             solùm
             ad
             cognoscendam
             verumetiam
             ad
             faciendam
             justitiam
             ,
             nos
             per
             actus
             singulos
             adjuvari
             ;
             ita
             ut
             sine
             eâ
             nihil
             verae
             sanctaeque
             pietatis
             habere
             ,
             cogitare
             ,
             dicere
             ,
             agere
             valeamus
             .
             
               Synod
               .
               African
               .
               Epist.
               ad
               Zosimum
               Pap.
               apud
               Prosperum
               contra
               Collator
               .
               cap.
            
             5.
             
             
               &
               Respons
               .
               ad
               object
            
             .
             8.
             
             
               Gallorum
               :
               ubi
               addit
               hanc
            
             constitutionem
             contra
             inimicos
             gratiae
             Dei
             totum
             mundum
             amplexum
             esse
             .
          
           
             q
             Anathema
             qui
             vel
             sentit
             vel
             dicit
             ,
             gratiam
             Dei
             ,
             quâ
             Christus
             venit
             in
             hunc
             mundum
             peccatores
             s●lvos
             facere
             ,
             non
             solùm
             per
             singulas
             horas
             aut
             per
             singula
             momenta
             ,
             sed
             etiam
             per
             singulos
             actus
             nostros
             non
             esse
             necessariam
             :
             &
             qui
             hanc
             conantur
             auferre
             ,
             poenas
             so●tiuntur
             aeternas
             .
             
               Pelag.
               apud
               Augustin
               .
               lib.
            
             1.
             
               de
               gratiâ
               Christi
               ,
               con●r
               .
               Pelag.
               &
               Celest.
               cap.
            
             2.
             
          
           
             r
             Legant
             etiam
             recens
             meum
             opusculū
             ,
             quod
             pro
             libero
             nuper
             arbitrio
             edere
             compulsi
             sumus
             ;
             &
             agnoscent
             quàminiquè
             nos
             negatione
             gratiae
             infamare
             gestierint
             ;
             qui
             per
             tutom
             penè
             ipsius
             textum
             operis
             perfectè
             atque
             integrè
             &
             liberum
             arbitrium
             confitemur
             &
             gratiam
             .
             
               Id.
               ibid.
               cap.
            
             41.
             
          
           
             s
             Sub
             ambiguâ
             generalitate
             quid
             sentiret
             abscondens
             ;
             gratiae
             tamen
             vocabulo
             frangens
             invidiam
             ,
             offensionemque
             declinans
             .
             
               Augustin
               .
               ibid.
               cap.
            
             37.
             
          
           
             t
             
               Pelag.
               apud
               Augustin
               .
               de
               gostis
               contra
               Pelag.
               cap.
            
             10.
             
               &
               in
               epist.
            
             95.
             
             
               Vid.
               eund
               .
               Augustin
               .
               de
               grat
               .
               &
               lib.
               arbitr
               .
               cap.
            
             13.
             
               &
               serm
            
             .
             11.
             
               de
               verbis
               Apostoli
            
             .
          
           
             u
             Quid
             tantum
             de
             naturae
             possibilitate
             praesumitur
             ?
             Vulnerata
             ,
             sauciata
             ,
             vexata
             ,
             perdita
             est
             .
             Verâ
             confessione
             ,
             non
             falsâ
             defensione
             opus
             habet
             .
             
               Augustin
               .
               de
               natur
               .
               &
               grat
               .
               cap.
            
             53.
             
          
           
             x
             Prosp.
             de
             Ingratis
             ,
             cap.
             27.
             
          
           
             y
             Id.
             ibid.
             cap.
             20.
             
             Vid.
             eund
             .
             in
             epist.
             ad
             Ruffinum
             ,
             non
             procul
             ab
             initio
             :
             &
             Augustin
             .
             de
             haeres
             .
             cap.
             88.
             &
             lib.
             1.
             de
             gratiâ
             Christi
             contra
             Pelag.
             cap.
             8
             ,
             9
             ,
             10.
             
          
           
             z
             Legant
             ergo
             &
             intelligant
             ,
             intueantur
             atque
             fateantur
             ,
             non
             lege
             atque
             doctrinâ
             insonante
             forinsecùs
             ,
             sed
             internâ
             atque
             occultâ
             ,
             mirabili
             ac
             ineffabili
             potestate
             operari
             Deum
             in
             cordibus
             hominum
             ,
             non
             solùm
             veras
             revelationes
             ,
             sed
             etiam
             bonas
             voluntates
             .
             
               Augustin
               .
               ibid.
               cap.
            
             24.
             
          
           
             a
             Quisquis
             dixerit
             gratiam
             Dei
             per
             Iesum
             Christum
             Dominum
             nostrum
             ,
             propter
             hoc
             tantum
             nos
             adjuvare
             ad
             non
             peccandum
             ,
             quia
             per
             ipsam
             nobis
             revelatur
             &
             aperitur
             intelligentia
             mandatorum
             ,
             ut
             sciamus
             quid
             appetere
             ,
             quid
             vitare
             debeamus
             ;
             non
             autem
             per
             illam
             nobis
             praestari
             ,
             ut
             quod
             faciendum
             cognoverimus
             ,
             etiam
             facere
             diligamus
             atque
             valeamus
             :
             anathema
             sit
             .
             
               African
               .
               Patr.
               in
               Synod
               .
               Carthagin
               .
               can
               .
            
             4.
             
          
           
             b
             
               Augustin
               .
               lib.
            
             1.
             
               de
               grat
               .
               Christ.
               contr
               .
               Pelag.
               cap.
            
             7.
             
             &
             41.
             
          
           
             c
             Quam
             
               (
               gratiam
            
             )
             nos
             non
             ,
             ut
             tu
             putas
             ,
             in
             lege
             tantummodo
             ,
             sed
             &
             in
             Dei
             esse
             adjutorio
             confitemur
             .
             Adjuvat
             enim
             nos
             Deus
             per
             doctrinam
             &
             revelationē
             suam
             ,
             dum
             cordis
             nostri
             oculos
             aperit
             ;
             dum
             nobis
             ,
             ne
             praesentibus
             occupemur
             ,
             futura
             demonstrat
             ;
             dum
             Diaboli
             pandit
             insidias
             ;
             dum
             nos
             multiformi
             &
             ineffabili
             dono
             gratiae
             coelestis·
             illuminat
             .
             Qui
             haec
             dicit
             ,
             gratiam
             tibi
             videtur
             neg●re
             ?
             An
             &
             liberum
             hominis
             arbitrium
             ,
             &
             Dei
             gratiam
             confitetur
             ?
             
               Pelag.
               ibid.
               cap.
            
             7.
             
          
           
             d
             Hinc
             itaque
             apparet
             ,
             hanc
             eum
             gratiam
             confiteri
             ,
             quâ
             demonstrat
             &
             revelat
             Deus
             quid
             agere
             debeamus
             ;
             non
             quâ
             donat
             atque
             adjuvat
             ut
             agamus
             ;
             cùm
             ad
             hoc
             potiùs
             valeat
             legis
             agnitio
             ,
             si
             gratiae
             desit
             opitulatio
             ,
             ut
             fiat
             mandati
             praevaricatio
             .
             
               Augustin
               .
               ibid.
               cap.
            
             8.
             
          
           
             e
             Ipsas
             quoque
             orationes
             (
             ut
             in
             scriptis
             suis
             apertissimè
             affirmat
             )
             ad
             nihil
             aliud
             adhibendas
             opinatur
             ,
             nisi
             ut
             nobis
             doctrina
             etiam
             divinâ
             revelatione
             aperiatur
             ;
             non
             ut
             adjuvetur
             mens
             hominis
             ,
             ut
             id
             ,
             quod
             faciendum
             esse
             didicerit
             ,
             etiam
             dilectione
             &
             actione
             perficiat
             .
             
               Id.
               ibid.
               cap.
            
             41.
             
          
           
             f
             Ut
             non
             pec●emus
             ,
             impleamusque
             justitiam
             ,
             posse
             sufficere
             naturam
             humanam
             quae
             condita
             est
             cum
             libero
             arbitrio
             :
             eamque
             esse
             Dei
             gratiam
             ,
             quia
             sic
             conditi
             sumus
             ,
             ut
             hoc
             voluntate
             possimus
             ;
             &
             quòd
             adjutorium
             Legis
             mandatorumque
             suorum
             dedit
             ;
             &
             quòd
             ad
             se
             conversis
             peccata
             praeterita
             ignoscit
             :
             in
             his
             solis
             esse
             Dei
             gratiam
             deputandam
             ,
             non
             in
             adjutorio
             nostrorū
             actuum
             singulorum
             .
             
               Id.
               de
               gestis
               contra
               Pelagium
               ,
               cap.
            
             35.
             
          
           
             g
             Dicunt
             gratiam
             Dei
             quae
             data
             est
             per
             fidem
             Iesu
             Christi
             ,
             quae
             neque
             lex
             est
             neque
             natura
             ,
             ad
             hoc
             tantùm
             valere
             ,
             ut
             peccata
             praeterita
             dimittantur
             ,
             non
             ut
             futura
             vitentur
             ,
             vel
             repugnantia
             superentur
             .
             
               Id.
               de
               gratiâ
               &
               libero
               arbitrio
               ,
               cap.
            
             13.
             
             
               Vid.
               eiusd
               .
               lib.
            
             1.
             
               de
               grat
               .
               Christi
               contr
               .
               Pelag.
               cap.
            
             2.
             
          
           
             h
             Tu
             vest●o
             more
             ,
             qui
             de
             vestro
             descendit
             errore
             ,
             non
             agnoscis
             gratiam
             ,
             nisi
             in
             dimissione
             peccatorum
             ;
             ut
             jam
             de
             caetero
             per
             liberum
             arbitrium
             ipse
             homo
             se
             ipsum
             fabricet
             justum
             .
             Sed
             non
             hoc
             dicit
             Ecclesia
             ,
             quae
             clamat
             ●ota
             ,
             quod
             didicit
             à
             Magistro
             bono
             :
             Ne
             nos
             inferas
             in
             tentationem
             .
             
               Id.
               lib.
            
             2.
             
               postremi
               operis
               contra
               Iulianum
               ;
               à
               Claud.
               Menardo
               edit
               .
               non
               procul
               à
               fine
               .
            
          
           
             i
             
               Id.
               De
               dono
               Perseverant
               .
               cap.
            
             2.
             
             &
             20
             
               De
               gratiâ
               &
               lib.
               arbitr
               .
               cap.
            
             5.
             
             
               De
               haeresib
               .
               cap.
            
             88.
             &c.
             
          
           
             k
             Ex
             his
             una
             est
             blasphemia
             ,
             nequissimum
             &
             subtilissimum
             germen
             aliarum
             ,
             quâ
             dicunt
             ,
             Gratiam
             Dei
             secundùm
             merita
             hominum
             dari
             .
             
               Prosper
               .
               in
               epist.
               de
               grat
               .
               &
               lib.
               arbitr
               .
               ad
               Ruffinum
               .
            
          
           
             l
             Quod
             sic
             alienū
             est
             á
             Catholicâ
             doctrinâ
             ,
             &
             inimicum
             gratiae
             Christi
             ;
             ut
             nisi
             hoc
             objectū
             sibi
             anathematizâsset
             ,
             ipse
             inde
             anathematizatus
             exîsset
             .
             Sed
             fallaciter
             eum
             anathematizâsse
             posteriores
             ejus
             indicant
             libri
             ;
             in
             quibus
             omnino
             nihil
             aliud
             defendit
             ,
             quàm
             gratiam
             Dei
             secundùm
             merita
             nostra
             dari
             .
             
               Augustin
               .
               de
               grat
               .
               &
               lib.
               arbitr
               .
               cap.
            
             5.
             
          
           
             m
             Prosp.
             de
             Ingratis
             ,
             cap.
             9.
             
          
           
             n
             Cùm
             ab
             istis
             quaeritur
             ,
             quā
             gratiam
             Pelagius
             cogitaret
             sine
             ullis
             praecedentibus
             meritis
             dari
             ,
             quando
             anathematizabat
             eos
             ,
             qui
             dicunt
             gratiam
             Dei
             secundùm
             merita
             nostra
             dari
             :
             respondent
             ,
             sine
             ullis
             praecedentibus
             meritis
             gratiam
             ,
             ipsam
             humanam
             esse
             naturam
             ,
             in
             quâ
             conditi
             sumus
             .
             Neque
             enim
             antequàm
             essemus
             ,
             mereri
             aliquid
             poteramus
             ,
             ut
             essemus
             .
             
               Augustin
               .
               epist.
            
             105.
             
               ad
               Sixtum
            
             .
          
           
             o
             Dicunt
             Pelagiani
             ,
             hanc
             esse
             solam
             non
             secundùm
             merita
             nostra
             gratiam
             ,
             quâ
             homini
             peccata
             dimittuntur
             .
             
               Id.
               de
               grat
               .
               &
               lib.
               arbitr
               .
               cap.
            
             6.
             
          
           
             p
             Intellectum
             est
             enim
             ,
             saluberriméque
             perspectum
             ,
             hoc
             tantùm
             eos
             de
             gratiâ
             cōfiteri
             ,
             quòd
             quaedam
             libero
             arbitrio
             sit
             magistra
             ;
             seque
             per
             cohor●ationes
             ,
             per
             legem
             ,
             per
             doctrinam
             ,
             per
             creaturam
             ,
             per
             contemplationem
             ,
             per
             miracula
             ,
             perque
             terrores
             extrinsecùs
             judicio
             ejus
             ostendat
             :
             quo
             unusquisque
             secundum
             voluntatis
             suae
             motum
             ,
             si
             quaesierit
             ,
             inveniat
             ;
             si
             petierit
             ,
             recipiat
             ;
             si
             pulsaverit
             ,
             introcat
             .
             
               Prosper
               .
               in
               epist.
               ad
               Ruffin
               .
               de
               grat
               .
               &
               lib.
               arbitr
               .
            
          
           
             q
             Operatur
             in
             nobis
             velle
             quod
             bonum
             est
             ,
             velle
             quod
             sanctum
             est
             ;
             dum
             nos
             terrenis
             cupiditatibus
             deditos
             ,
             &
             mutorum
             more
             animalium
             tantummudò
             praesentia
             diligentes
             ,
             futurae
             gloriae
             magnitudine
             &
             praemiorum
             pollicitatione
             succendit
             ;
             dum
             revelatione
             sapientiae
             in
             desiderium
             Dei
             stupentem
             suscitat
             voluntatem
             ;
             dum
             nobis
             suadet
             omne
             ,
             quod
             bonum
             est
             .
             
               Pelag.
               apud
               Augustin
               .
               lib.
            
             1.
             
               de
               grat
               .
               Christi
               contra
               Pelag.
               cap.
            
             10.
             
          
           
             r
             Qui
             currit
             ad
             Deum
             ,
             &
             á
             Deo
             se
             regi
             cupit
             ,
             id
             est
             ,
             voluntatem
             suam
             ex
             ejus
             voluntate
             suspendit
             ;
             qui
             ei
             adhaerendo
             jugiter
             ,
             unus
             ,
             secundùm
             Apostolum
             ,
             cum
             eo
             fit
             spiritus
             ;
             non
             hoc
             nisi
             de
             arbitrij
             efficit
             libertate
             .
             Q●â
             qui
             bene
             utitur
             ,
             ita
             se
             totum
             tradit
             Deo
             ,
             omnemque
             suam
             mortificat
             voluntatem
             ,
             ut
             cum
             Apostolo
             possit
             dicere
             ;
             Vivo
             autem
             jam
             non
             ego
             ,
             vivit
             autem
             in
             me
             Christus
             :
             ponitque
             cor
             suum
             in
             manu
             Dei
             ,
             ut
             illud
             quò
             voluerit
             Deus
             ipse
             declinet
             .
             
               Pelagius
               ,
               apud
               Augustin
               .
               de
               gratia
               Christi
               ,
               lib.
            
             1.
             cap.
             22
             ,
             23.
             
          
           
             s
             N●hil
             sic
             evertit
             hominum
             praesumptionem
             dicentium
             ;
             Nos
             facimus
             ,
             ut
             mereamur
             cum
             quibus
             faciat
             Deus
             .
             
               Augustin
               .
               c●ntra
               duas
               epist.
               Pel●gian
               .
               lib.
            
             4.
             cap.
             6.
             
          
           
             t
             Priores
             volunt
             dare
             Deo
             ,
             ut
             retribuatur
             eis
             :
             priores
             utique
             dare
             quodlibet
             ex
             libero
             arbitrio
             ,
             ut
             sit
             gratia
             retrib●enda
             pro
             praemio
             .
             Ibid.
             
          
           
             u
             Meritum
             nostrum
             in
             eo
             esse
             ,
             quòd
             sumus
             cum
             Deo
             :
             ejus
             autem
             gratiam
             secundùm
             hoc
             meritum
             da●i
             ,
             ut
             sit
             &
             ipse
             nobiscum
             .
             Item
             meritum
             nostrum
             in
             eo
             esse
             ,
             quòd
             quaerimus
             :
             &
             secundùm
             hoc
             meritum
             dari
             ejus
             gratiam
             ,
             ut
             inveniamus
             eum
             .
             
               Id.
               de
               grat
               .
               &
               libero
               arbitr
               .
               cap.
            
             5.
             
          
           
             x
             Ibi
             enim
             vos
             ut
             video
             ,
             ponere
             jam
             coepistis
             merita
             gratiam
             praecedentia
             ,
             quod
             est
             petere
             ,
             quaerere
             ,
             pulsare
             ;
             ut
             his
             meritis
             debita
             illa
             reddatur
             ,
             ac
             sic
             gratia
             inaniter
             nuncupetur
             .
             
               Id.
               contra
               Iulian.
               Pelagian
               .
               lib.
            
             4.
             cap.
             8.
             
          
           
             y
             Dicunt
             enim
             ,
             etsi
             non
             datur
             gratia
             secundùm
             me●ita
             bonorum
             ope●um
             ,
             quia
             per
             ipsam
             bene
             operamur
             ,
             tamen
             secundùm
             meritum
             bonae
             voluntatis
             datur
             .
             quia
             bona
             voluntas
             (
             inquiunt
             )
             praecedit
             orantis
             ,
             quam
             praecessit
             voluntas
             credentis
             ;
             ut
             secundùm
             haec
             merita
             gratia
             sequatur
             exaudientis
             Dei.
             
               Id.
               de
               grat
               .
               &
               lib.
               arbitr
               .
               cap.
            
             14.
             
          
           
             z
             Quid
             eis
             hoc
             prodest
             ?
             quando
             quidem
             non
             tam
             contra
             Manichaeos
             defendunt
             ,
             quàm
             contra
             Catholicos
             extollunt
             liberum
             arbitrium
             .
             Sic
             enim
             volunt
             intelligi
             quod
             dictum
             est
             ;
             Si
             volueritis
             &
             audiveritis
             me
             :
             tanquam
             in
             ipsâ
             praecedente
             voluntate
             sit
             consequentis
             meritum
             gratiae
             ;
             ac
             si
             gratia
             jam
             non
             sit
             gratia
             ,
             quae
             non
             est
             gratuita
             ,
             cùm
             redditur
             debita
             .
             Si
             autem
             sic
             intelligerent
             quod
             dictum
             est
             ,
             Si
             volueritis
             ;
             ut
             etiam
             ipsam
             bonam
             voluntatem
             illum
             praeparare
             confiterentur
             ,
             de
             quo
             scriptum
             est
             ,
             Praeparatur
             voluntas
             á
             Domino
             :
             tanquam
             Catholici
             ute●entur
             hoc
             testimonio
             ;
             &
             non
             solùm
             haeresim
             veterem
             Manichaeorum
             vincerent
             ,
             sed
             novam
             Pelagianorum
             contererent
             .
             
               Id.
               contr
               .
               duas
               epist.
               Pelagian
               .
               lib.
            
             4.
             cap.
             6.
             
          
           
             a
             Per
             legem
             suam
             ,
             per
             Scripturas
             suas
             Deum
             operari
             ut
             velimus
             quas
             vel
             legimus
             vel
             audimus
             :
             sed
             eis
             consentire
             vel
             non
             consentire
             ita
             nostrum
             est
             ,
             ut
             si
             velimus
             fiat
             ;
             si
             ●utem
             noli●us
             ,
             nihil
             in
             nobis
             operationem
             Dei
             valere
             facia●u●
             .
             Operatur
             quippe
             ille
             ,
             dicis
             ,
             quantum
             in
             ipso
             est
             ut
             velimus
             ,
             cùm
             nobis
             nota
             siunt
             ejus
             eloquia
             :
             sed
             si
             eis
             acquiescere
             nolumus
             ,
             nos
             ut
             operatio
             ejus
             nihil
             in
             nobis
             prosit
             efficimus
             .
             
               Id.
               epist.
            
             107.
             
               ad
               Vital●m
            
             .
          
           
             b
             Utrum
             praecedat
             haec
             gratia
             an
             subsequatur
             hominis
             voluntatem
             ,
             hoc
             est
             ,
             (
             ut
             planiùs
             id
             eloquar
             )
             utrum
             ideò
             nobis
             detur
             ,
             quia
             volumus
             ,
             an
             per
             ipsam
             Deus
             etiam
             hoc
             efficiat
             ut
             velimus
             .
             Ibid.
             
          
           
             c
             Si
             fateris
             pro
             eis
             orandum
             ,
             id
             utique
             orandum
             fateris
             ,
             ut
             doctrinae
             divinae
             arbitrio
             liberato
             á
             tenebrarum
             potestate
             consentiant
             .
             Ita
             fit
             ut
             neque
             fideles
             fiant
             nisi
             libero
             arbitrio
             ;
             &
             tamen
             illius
             gratiâ
             fideles
             fiant
             ,
             qui
             eorum
             á
             potestate
             tenebrarum
             liberavit
             arbitrium
             .
             Sic
             &
             Dei
             gratia
             non
             negatur
             ,
             sed
             sine
             ullis
             humanis
             praecedentibus
             meritis
             vera
             monstratur
             :
             &
             liberum
             ita
             defenditur
             ,
             ut
             humilitate
             solidetur
             ,
             non
             elatione
             praecipitetur
             arbitrium
             ;
             &
             qui
             gloriatur
             ,
             non
             in
             homine
             ,
             vel
             quolibet
             alio
             vel
             seipso
             ,
             sed
             in
             Domino
             glorietur
             .
             Ibid.
             
          
           
             d
             Quomodo
             Deus
             expectat
             voluntates
             hominum
             ,
             ut
             praeveniant
             eum
             ,
             quibusdet
             gratiam
             :
             cùm
             gratias
             ei
             non
             immeritò
             agamus
             de
             ijs
             quibus
             non
             ei
             credentibus
             ,
             &
             ejus
             doctrinam
             voluntate
             impiâ
             persequentibus
             misericordiam
             praerogavit
             ;
             eosque
             ad
             seipsum
             omnipotentissimâ
             facilitate
             convertit
             ,
             ac
             volentes
             ex
             nolentibus
             fecit
             ?
             ut
             quid
             ei
             inde
             gratias
             agimus
             ,
             si
             hoc
             ipse
             non
             fecit
             ?
             Ibid.
             
          
           
             e
             Prorsus
             non
             oramus
             Deum
             ,
             sed
             orare
             nos
             fingimus
             ;
             si
             nos
             ipsos
             non
             illum
             credimus
             facere
             quod
             oramus
             .
             Prorsus
             non
             gratias
             Deo
             agimus
             ,
             sed
             nos
             agere
             fingimus
             ;
             si
             unde
             illi
             gratia●
             agimus
             ,
             ipsum
             facere
             non
             putamus
             .
             Labia
             dolosa
             si
             in
             hominum
             quibus●unque
             sermonibus
             sunt
             ,
             saltem
             in
             orationibus
             non
             sint
             .
             Absit
             ,
             ut
             quod
             facere
             Deum
             rogamus
             oribus
             &
             vocibus
             nostris
             ,
             eum
             facere
             negemus
             cordibus
             nostris
             :
             &
             ,
             quod
             est
             gravius
             ad
             alios
             decipiendos
             ,
             hoc
             non
             taceamu●
             disputationibus
             nostris
             :
             &
             dum
             volumus
             apud
             homines
             defendere
             liberum
             arbitrium
             ,
             apud
             Deum
             perdamus
             orationis
             auxilium
             ,
             &
             gratiarum
             actionem
             non
             habeamus
             veram
             ,
             dum
             veram
             non
             agnoscimus
             gratiam
             .
             Si
             veré
             volumus
             defendere
             liberum
             arbitri●m
             ;
             non
             oppugnemus
             unde
             fit
             liberum
             .
             Nam
             qui
             oppugnat
             gratiam
             ,
             quâ
             nostrum
             ad
             declinandum
             á
             malo
             ,
             &
             faciendum
             bonum
             liberatur
             arbitrium
             ,
             ipse
             arbit●ium
             suum
             adhuc
             vult
             esse
             captivum
             .
             Ibid.
             
          
           
             f
             Ego
             haereticum
             quidem
             Pelagianum
             te
             esse
             non
             credo
             :
             sed
             ita
             esse
             volo
             ,
             ut
             nihil
             illius
             ad
             te
             transeat
             ,
             vel
             in
             te
             relinquatur
             erroris
             .
             Ibid.
             
          
           
             g
             Consentiunt
             omnem
             hominem
             in
             Adam
             periisse
             ,
             nec
             inde
             quenquam
             posse
             proprio
             arbitrio
             liberari
             :
             sed
             id
             conveniens
             asserunt
             veritati
             ,
             vel
             congruum
             praedicationi
             ,
             ut
             cùm
             prostratis
             &
             nunquam
             suis
             viribus
             surrecturis
             annunciatur
             obtinendae
             salutis
             occasio
             ;
             eo
             merito
             ,
             quo
             voluerint
             &
             crediderint
             á
             suo
             morbo
             se
             posse
             sanari
             ,
             &
             ipsius
             fidei
             augmentum
             ,
             &
             totius
             sanitatis
             suae
             consequantur
             effectum
             .
             
               Hilar.
               epist.
               ad
               Augustin
            
             .
          
           
             h
             Nec
             negari
             gratiam
             ,
             si
             praecedere
             dicatur
             talis
             voluntas
             ,
             quae
             tantùm
             medicum
             quaerat
             ;
             non
             autem
             quicquam
             ipsa
             jam
             valeat
             .
             Nam
             illa
             testimonia
             ,
             ut
             est
             illud
             ,
             Sicut
             unicuique
             partitus
             est
             mensuram
             fidei
             ,
             &
             similia
             ,
             ad
             id
             volunt
             valere
             ,
             ut
             adjuvetur
             qui
             coeperit
             velle
             ;
             non
             ut
             etiam
             donetur
             ,
             ut
             velit
             .
             Ibid.
             
          
           
             i
             Prosp.
             de
             Ingratis
             ,
             cap.
             10.
             
          
           
             k
             Multi
             audiunt
             verbum
             veritatis
             ;
             sed
             alij
             credunt
             ,
             alij
             contradicunt
             .
             Volunt
             ergo
             isti
             credere
             ,
             nolunt
             autem
             illi
             .
             Quis
             hoc
             ignoret
             ?
             quis
             hoc
             neget
             ?
             Sed
             cùm
             alijs
             praeparetur
             ,
             alijs
             non
             praeparetur
             voluntas
             á
             Domino
             :
             discernendum
             est
             utique
             quid
             veniat
             de
             mise●icordiâ
             ejus
             ,
             quid
             de
             judicio
             .
             Quod
             quaerebat
             Israel
             ,
             ait
             Apostostolus
             ,
             hoc
             non
             est
             consecutu●
             :
             electio
             autem
             consecuta
             est
             ,
             caeteri
             veró
             excoecati
             sunt
             ,
             &c.
             
             Ecce
             misericordia
             &
             judicium
             ;
             misericordia
             in
             electione
             quae
             consecuta
             est
             justitiam
             Dei
             ,
             judicium
             veró
             in
             caeteros
             qui
             excoecati
             sunt
             :
             &
             tamen
             illi
             quia
             voluerunt
             ,
             crediderunt
             ;
             illi
             quia
             noluerunt
             ,
             non
             crediderunt
             .
             Misericordia
             igitur
             &
             judicium
             in
             ipsis
             voluntatibus
             facta
             sunt
             .
             
               Augustin
               .
               d●
               Praedestinat
               .
               Sanctor
               .
               cap.
            
             6.
             
          
           
             l
             In
             istis
             Pelagianae
             pravitatis
             reliquijs
             non
             mediocris
             virulentiae
             fibra
             nutritur
             ,
             si
             principium
             salutis
             malé
             in
             homine
             collocatur
             ;
             si
             divinae
             voluntati
             impié
             voluntas
             humana
             praefe●tur
             ,
             ut
             ideò
             quis
             adjuvetur
             quia
             voluit
             ,
             non
             ideò
             quia
             adjuvatur
             velit
             ;
             si
             originaliter
             malus
             receptionem
             boni
             non
             á
             summo
             bono
             ,
             sed
             á
             semetipso
             inchoare
             male-creditur
             ;
             si
             aliunde
             Deo
             placetur
             ,
             nisi
             ex
             eo
             quod
             ipse
             donaverit
             .
             
               Prosp.
               in
               epist.
               ad
               Augustin
            
             .
          
           
             m
             Id.
             de
             Ingratis
             ,
             cap.
             14.
             
          
           
             n
             Opuscula
             Cassiani
             ,
             Presbyteri
             Galliarum
             ,
             apocrypha
             .
             Opuscula
             Fausti
             Rhegiensis
             Galliarum
             ,
             apocrypha
             .
             
               Concil
               .
               Roman
            
             .
             1.
             
               sub
               Gelasio
            
             .
          
           
             o
             Si
             quis
             invocatione
             humanâ
             gratiam
             Dei
             dicit
             posse
             conferri
             ;
             non
             autem
             ipsam
             gratiam
             facere
             ,
             ut
             invocetur
             á
             nobis
             :
             contradicit
             Esaiae
             Prophetae
             ,
             vel
             Apostolo
             idem
             dicenti
             ;
             Inventus
             sum
             a
             non
             quaerentibus
             me
             ,
             palám
             apparui
             ijs
             qui
             me
             non
             interrogabant
             .
             
               Concil
               .
               A●ausican
            
             .
             11.
             
             Can.
             3.
             
          
           
             p
             Si
             quis
             ,
             ut
             á
             peccato
             purgemur
             ,
             voluntatem
             nostram
             Deum
             expectare
             contendit
             ;
             non
             autem
             ut
             etiam
             purgari
             velimus
             per
             sancti
             Spiritus
             infusionem
             &
             operationem
             in
             nobis
             fieri
             confitetur
             :
             resistit
             ipsi
             Spiritui
             sancto
             ,
             per
             Salomonem
             dicenti
             ;
             Praeparatur
             voluntas
             á
             Domino
             .
             et
             Apostolo
             salubriter
             praedicanti
             ;
             Deus
             est
             qui
             operatur
             in
             nobis
             &
             velle
             &
             perficere
             pro
             bonâ
             voluntate
             .
             
               Ibid.
               can
            
             .
             4.
             
          
           
             q
             Si
             quis
             sine
             gratiâ
             Dei
             ,
             credentibus
             ,
             volētibus
             ,
             desiderātibus
             ,
             conantibus
             ,
             laborantibus
             ,
             vigilantibus
             ,
             studētibus
             ,
             petētibus
             ,
             quaerentibus
             ,
             pulsantibus
             nobis
             misericordiam
             dicit
             cōferri
             divinitùs
             ;
             non
             autē
             ut
             credamus
             ,
             velimus
             ,
             vel
             haec
             omnia
             sicut
             oportet
             agere
             valeamus
             ,
             per
             infusionē
             &
             inspirationem
             sancti
             Spiritus
             in
             nobis
             fieri
             confitetur
             ;
             &
             aut
             humilitati
             aut
             obedientiae
             humanae
             subjungit
             gratiae
             adjutorium
             ,
             nec
             ut
             obedientes
             &
             humiles
             simus
             ipsius
             gratiae
             donum
             esse
             consentit
             :
             resistit
             Apostolo
             dicenti
             ;
             Quid
             habes
             ,
             quod
             non
             accepisti
             ?
             et
             ,
             Gratiâ
             Dei
             sum
             id
             quod
             sum
             .
             Can.
             6.
             
          
           
             r
             Divini
             est
             muneris
             ,
             cùm
             &
             recté
             cogitamus
             ,
             &
             pedes
             nostros
             á
             falsitate
             &
             injustitiâ
             tenemus
             ,
             Quoties
             enim
             bona
             agimus
             ,
             Deus
             in
             nobis
             atque
             nobiscum
             ,
             ut
             operemur
             ,
             operatur
             ,
             Can.
             9.
             
          
           
             s
             Multa
             in
             homine
             bona
             fiunt
             ,
             quae
             non
             facit
             homo
             .
             Nulla
             veró
             facit
             homo
             bona
             ,
             quae
             non
             Deus
             praestet
             ,
             ut
             faciat
             homo
             .
             Can.
             20.
             
          
           
             t
             Hoc
             etiam
             salubriter
             profitemur
             &
             credimus
             ,
             quòd
             in
             omni
             opere
             bono
             non
             nos
             incipimus
             ,
             &
             postea
             per
             Dei
             misericordiam
             adjuvamur
             ;
             sed
             ipse
             nobis
             ,
             nullis
             praecedentibus
             bonis
             meritis
             ,
             &
             fidem
             &
             amorem
             sui
             priùs
             inspirat
             ,
             ut
             &
             baptismi
             sacramenta
             fideliter
             ●equiramus
             ,
             &
             post
             baptismum
             ●um
             ipsius
             adjutorio
             ea
             quae
             sibi
             sunt
             placita
             implere
             possimus
             .
             
               Can.
               ult
            
             .
          
           
             u
             
               Concil
               .
               tom
            
             .
             2.
             part
             .
             1.
             pag.
             639.
             
               edit
               .
               Colon.
               an
            
             .
             1618.
             
          
           
             x
             Gratiam
             secundùm
             merita
             nostra
             dari
             intelligunt
             Patres
             ,
             cùm
             aliquid
             fit
             proprijs
             viribus
             ,
             ratione
             cujus
             datur
             gratia
             ,
             etiamsi
             non
             sit
             illud
             meritum
             de
             condigno
             .
             
               Bellarm
               .
               de
               Grat.
               &
               l●b
               .
               Arbitr
               .
               lib.
            
             6.
             cap.
             5.
             
          
           
             y
             Ita
             semper
             gratia
             Dei
             nostro
             in
             bonam
             partem
             cooperatur
             arbitrio
             ,
             atque
             in
             omnibus
             illud
             adjuvat
             ,
             protegit
             ac
             defendit
             ,
             ut
             nonnunquam
             etiam
             ab
             eo
             quosdam
             conatus
             bonae
             voluntatis
             vel
             exigat
             ,
             vel
             expectet
             ;
             ne
             penitùs
             dormienti
             aut
             inerti
             otio
             dissoluto
             ,
             sua
             dona
             cōferre
             videatur
             :
             occasiones
             quodammodo
             quaerens
             ,
             quibus
             humanae
             segnitiei
             torpore
             discusso
             ,
             non
             irrationabilis
             munificentiae
             suae
             largitas
             videatur
             ,
             dum
             eam
             sub
             colore
             cujusdam
             desiderij
             ac
             laboris
             impartit
             .
             &
             nihilominus
             gratia
             Dei
             semper
             gratuita
             perseveret
             ;
             dum
             exiguis
             quibusdam
             parvisque
             conatibus
             tantam
             immortalitatis
             gloriam
             ,
             tanta
             perennis
             beatitudinis
             dona
             ,
             inaestimabili
             tribuit
             largitate
             .
             
               Io.
               Cassian
               .
               Collat.
            
             13.
             cap.
             13.
             
          
           
             z
             Quantumlibet
             ergo
             enisa
             fuerit
             humana
             fragilitas
             ,
             futurae
             retributioni
             par
             esse
             non
             poterit
             ;
             nec
             ita
             laboribus
             suis
             divinam
             imminuit
             gratiam
             ,
             ut
             non
             semper
             gratuita
             perseveret
             .
             Ibid.
             
          
           
             a
             
               Prosp.
               cont●
               .
               Collator
               .
               cap.
            
             3.
             
             &
             17.
             
             Tom.
             7.
             
             
               Op●r
               .
               Augustini
            
             .
          
           
             b
             Ecce
             enim
             (
             quod
             non
             nisi
             tactus
             dolore
             cordis
             intrinsecus
             refero
             )
             sicut
             olim
             contra
             unicum
             Dei
             Prophetam
             octingenti
             &
             quinquaginta
             Prophetae
             Baal
             ,
             &
             similes
             sunt
             reperti
             ,
             quibus
             &
             innumerabilis
             populus
             adhaerebat
             :
             ita
             &
             hodiè
             in
             hâc
             caussâ
             ;
             quot
             ,
             Domine
             ,
             hodie
             cum
             Pelagio
             pro
             libero
             Arbitrio
             contra
             gratuitam
             Gratiam
             tuam
             pugnant
             ,
             &
             contra
             Paulum
             pugilem
             gratiae
             spiritualem
             ?
             
               Tho.
               Bradwardin
               Praefat.
               in
               libros
               de
               Caussâ
               Dei
               contra
               Pelag.
               
            
          
           
             c
             Totus
             etenim
             penè
             mundus
             post
             Pelagium
             abijt
             in
             errorem
             .
             Exurge
             igitur
             Domine
             ,
             judica
             caussam
             tuam
             ;
             &
             sustinentem
             te
             sustine
             ,
             protege
             ,
             robora
             ,
             consolare
             .
             Ibid.
             
          
           
             d
             Liberi
             arbitrij
             defensores
             ,
             imó
             deceptores
             quia
             inflatores
             ,
             &
             inflatores
             quia
             praesumptores
             .
             
               August●n
               .
               Epist.
            
             105.
             
               ad
               Sixtum
            
             .
             Vani
             ,
             non
             defensores
             ,
             sed
             inflatores
             liberi
             arbitrij
             .
             
               Id.
               in
               opere
               postremo
               c●ntra
               Iulian
               .
               Pelagian
               .
               lib.
            
             2.
             
             Non
             defensores
             ,
             sed
             inflatores
             &
             praecipitatores
             liberi
             arbitrij
             .
             
               Id.
               de
               Grat.
               &
               lib.
               arbitr
               .
               cap.
            
             14.
             
          
           
             a
             Non
             est
             in
             quo
             gratia
             intret
             ,
             ubi
             jam
             meritum
             occupavit
             .
             
               Bernard
               .
               in
               Cantic
               .
               Ser.
            
             67.
             
          
           
             b
             Non
             sequitur
             ,
             quòd
             Deus
             efficiatur
             simplicitèr
             debitor
             nobis
             ,
             sed
             sibi
             ipsi
             ;
             in
             quantum
             debitum
             est
             ,
             ut
             sua
             ordinatio
             impleatur
             .
             Thom.
             1.2
             .
             Quaest.
             14.
             art
             .
             1.
             ad
             3.
             
          
           
             c
             Est
             ergo
             quā
             Paulus
             expectat
             ,
             corona
             justitiae
             ,
             sed
             justitiae
             Dei
             ,
             non
             suae
             .
             Iustum
             quippe
             est
             ut
             reddat
             quod
             debet
             ;
             debet
             autem
             quod
             pollicitus
             est
             .
             Et
             haec
             est
             justitia
             Dei
             ,
             de
             quâ
             praesumit
             Apostolus
             ,
             promissio
             Dei.
             
               Bern.
               li.
               de
               Gratia
               ,
               &
               libero
               arbitrio
               .
            
          
           
             d
             Nos
             tam
             proprié
             ac
             veré
             cum
             gratiâ
             Dei
             bene
             agentes
             praemia
             mereri
             ,
             quàm
             sine
             illâ
             malé
             agentes
             supplicia
             meremur
             .
             
               Io.
               Maldonat
               .
               in
               Ezech.
            
             18.20
             .
          
           
             e
             Opera
             bona
             justorum
             meritoria
             esse
             vitae
             aeternae
             ex
             condigno
             ,
             non
             solùm
             ratione
             pacti
             &
             acceptationis
             ,
             sed
             etiam
             ratione
             operis
             ;
             ita
             ut
             in
             opere
             bono
             ex
             gratiâ
             procedente
             ,
             sit
             quaedam
             proportio
             &
             aequalitas
             ad
             praemium
             vitae
             aeternae
             .
             
               Bellar.
               de
               Iustis
               .
               l.
            
             5.
             c.
             17.
             
          
           
             f
             Opera
             bona
             justo●um
             ex
             seipsis
             ,
             absque
             ullo
             pacto
             &
             acceptatione
             ,
             digna
             esse
             remuneratione
             vitae
             aeternae
             ;
             &
             aequalem
             valorem
             condignitatis
             habere
             ad
             consequendam
             aeternam
             gloriam
             .
             
               Gabr.
               Vasquez
               .
               Commentar
               .
               in
            
             1
             am
             .
             2
             
               ae
               .
               qu.
            
             114
             disp
             .
             214
             ca.
             5.
             ●nit
             .
          
           
             g
             Operibus
             justorum
             nullum
             dignitatis
             accrementum
             provenire
             ex
             meritis
             aut
             personâ
             Christi
             ,
             quod
             aliâs
             eadem
             non
             haberent
             ,
             si
             fierent
             ex
             eâdem
             gratiâ
             á
             solo
             Deo
             liberaliter
             sine
             Christo
             collatâ
             .
             
               Ibid.
               init
               .
               cap.
            
             7.
             
          
           
             h
             Operibus
             justorum
             accessisse
             quidem
             divinam
             promissionem
             :
             eam
             tamen
             nullo
             modo
             pertinere
             ad
             rationem
             meriti
             ;
             sed
             potiùs
             advenire
             operibus
             ,
             non
             tantùm
             jam
             dignis
             ,
             sed
             etiam
             jam
             meritorijs
             .
             
               Ibid.
               init
               .
               cap.
            
             8.
             
          
           
             i
             Cùm
             opera
             justi
             condigné
             mereantur
             vitam
             aeternam
             ,
             tanquam
             aequalem
             mercedem
             ,
             &
             praemium
             :
             non
             opus
             est
             interventu
             alterius
             meriti
             condigni
             ,
             quale
             est
             meritum
             Christi
             ,
             ut
             eis
             reddatur
             vita
             aeterna
             .
             quinimo
             aliquid
             habet
             peculiare
             meritum
             cujuscunque
             justi
             respectu
             ipsius
             hominis
             justi
             ,
             quod
             non
             habet
             meritum
             Christi
             :
             nempe
             reddere
             ipsum
             hominem
             justum
             ,
             &
             dignum
             aeternâ
             vitâ
             ,
             ut
             eam
             digné
             consequatur
             .
             meritum
             autem
             Christi
             licè●
             dignissimum
             sit
             ,
             quod
             obtine
             at
             á
             Deo
             gloriam
             pro
             nobis
             ;
             tamen
             non
             habet
             hanc
             efficaciam
             &
             virtutem
             ,
             ut
             reddat
             nos
             formaliter
             justos
             ,
             &
             dignos
             aeternâ
             vitâ
             :
             sed
             per
             virtutem
             ab
             ipso
             derivatam
             hunc
             consequuntur
             effectum
             homines
             in
             seipsis
             .
             Et
             ita
             nunquam
             petimus
             á
             Deo
             per
             merita
             Christi
             ,
             ut
             nostris
             dignis
             operibus
             &
             meritorijs
             reddatur
             merces
             aeternae
             vitae
             :
             sed
             ut
             per
             Christum
             detur
             nobis
             gratia
             ,
             quâ
             possimus
             digné
             hanc
             mercedem
             promereri
             .
             
               Id.
               ibid.
               disput
            
             .
             222.
             cap.
             3.
             num
             .
             30.31
             .
          
           
             k
             Merita
             nostra
             in
             nobis
             hanc
             vim
             habent
             ,
             ut
             reddant
             nos
             formaliter
             digno●
             v●●â
             aeternâ
             :
             merita
             autem
             Christi
             non
             reddunt
             no●
             dignos
             formaliter
             ;
             sed
             Christus
             dignus
             est
             ,
             qui
             propter
             illa
             nobis
             impetret
             quicquid
             ipse
             pro
             nobis
             petierit
             .
             
               Ibid.
               num
            
             .
             32.
             
          
           
             l
             
               Rhem.
               annotat
               .
               in
            
             2
             Tim.
             4.8
             .
          
           
             m
             
               Iidem
               in
               Luc.
            
             20.35
             .
          
           
             n
             
               Iid.
               in
            
             1.
             
             Corinth
             .
             3.8
             .
          
           
             o
             Ibid.
             
          
           
             p
             Si
             inutilis
             est
             ,
             qui
             fecit
             omnia
             :
             quid
             de
             illo
             dicendum
             est
             ,
             qui
             explere
             non
             potuit
             ?
             
               Hieronym
               .
               ad
               Ctesiphōt
               .
               contr
               .
               Pelag.
               
            
          
           
             q
             De
             aete●nâ
             vitâ
             scimus
             ,
             quia
             non
             sunt
             condignae
             passiones
             hujus
             temporis
             ad
             futuram
             gloriam
             ;
             nec
             ,
             si
             unus
             omnes
             sustineat
             .
             Neque
             enim
             talia
             sunt
             ●ominum
             merita
             ,
             ut
             propter
             ea
             vita
             aeterna
             deberetur
             ex
             jure
             ;
             aut
             Deus
             injuriam
             aliquam
             faceret
             ,
             nisi
             eam
             donaret
             .
             Nam
             ,
             ut
             taceam
             quòd
             merita
             omnia
             dona
             Deis
             sunt
             ,
             &
             ita
             homo
             magis
             propter
             ipsa
             Deo
             debitor
             est
             ,
             quàm
             Deus
             homini
             :
             quid
             sunt
             merita
             omnia
             ad
             tantam
             gloriam
             ?
             
               Bernard
               .
               serm
            
             .
             1.
             
               in
               Annuntiat
               .
               B.
               Mariae
            
             .
          
           
             r
             Omnia
             quae
             patimur
             minora
             sunt
             &
             indigna
             quorum
             pro
             laboribus
             tanta
             rependaturfuturorum
             merces
             bonorum
             ,
             quae
             revelabitur
             in
             nobis
             ,
             cùm
             ad
             Dei
             imaginem
             reformati
             gloriam
             ejus
             facie
             ad
             faciem
             aspicere
             meruerimus
             .
             
               Ambros.
               ●pist
            
             .
             22.
             
          
           
             s
             Verum
             quidem
             est
             ,
             neque
             id
             me
             fugit
             ,
             usurpari
             nonnunquam
             nomen
             meriti
             ,
             ubi
             nulla
             est
             ratio
             meriti
             ,
             neque
             ex
             congruo
             ,
             neque
             de
             condigno
             .
             
               Andr.
               Vega
               defens
               .
               Concil
               .
               Tridentin
               .
               de
               Iustificat
               .
               lib.
            
             8.
             cap.
             8.
             
             Si
             aliquis
             vocabulo
             promerendi
             usus
             est
             ;
             aliter
             non
             intellexit
             ,
             quàm
             consecutionem
             de
             facto
             .
             
               Stapleton
               .
               Promptuar
               .
               Catholic
               .
               fer
               .
            
             5.
             
               post
               Dominic
               .
               Passion
            
             .
             Vocabulum
             merendi
             apud
             veteres
             Ecclesiasticos
             scriptores
             feré
             idem
             valet
             quod
             consequi
             ,
             seu
             aptum
             idoneumque
             fieri
             ad
             consequendum
             .
             
               G●org
               .
               Cassand
               .
               Schol.
               in
               Hymnos
               Ecclesiastic
               .
               pag.
            
             179.
             
             
               Oper.
               Vid.
               Cochlaeum
               in
               Discuss
               .
               ●onfess
               .
               &
               Apolog.
               artic
               .
            
             20.
             
          
           
             t
             Iis
             virtutibus
             iram
             Caij
             Caesaris
             meritus
             .
             
               Tacit.
               in
               vit
               .
               Iul.
               Agricolae
               .
            
          
           
             u
             Pro
             actione
             gratiarum
             flammas
             meruimus
             odiorum
             .
             
               Augustin
               .
               contr
               .
               liter
               .
               Petilian
               .
               lib.
            
             3.
             cap.
             6.
             
          
           
             x
             Pro
             persecutionibus
             &
             blasphemijs
             vas
             electionis
             meruit
             nominari
             .
             
               Id.
               de
               Praedestinat
               .
               &
               gratiâ
               .
            
          
           
             y
             
               Cypri
               .
               epist.
            
             73.
             sect
             .
             11.
             
             
               Augustin
               .
               de
               Bapt●sm
               .
               contr
               .
               Donatist
               .
               lib.
            
             4.
             cap.
             5.
             
          
           
             z
             Ut
             omnis
             ●eccator
             propterea
             de
             se
             non
             desperet
             ,
             quia
             Paulus
             meruit
             indulgentiam
             .
             
               Augustin
               .
               se●m
            
             .
             49.
             
               de
               Tempore
            
             .
          
           
             a
             Quid
             quòd
             Paulus
             ,
             cùm
             Redemptoris
             nomen
             in
             ter●â
             conaretur
             extinguere
             ,
             ejus
             v●rba
             de
             coelo
             meruit
             audire
             ?
             
               Greg.
               Moral
               .
               in
               Iob.
               lib.
            
             9.
             cap.
             17.
             
          
           
             b
             O
             felix
             cu●pa
             ,
             quae
             talem
             ac
             tantum
             meruit
             habere
             Redemptorem
             .
             
               Vid.
               Iodoc.
               Cl●cthovei
               lib.
               de
               duab
               .
               propositionib
               .
               Cer●i
               Pas●halis
               .
            
          
           
             c
             Vix
             mihi
             suadeo
             quòd
             possit
             ullum
             opus
             esse
             ,
             quod
             ex
             debito
             remunerationem
             Dei
             deposcat
             :
             cùm
             etiam
             hoc
             ipsum
             ,
             quòd
             agere
             aliquid
             possumus
             ,
             vel
             cogitare
             ,
             vel
             proloqui
             ,
             ipsius
             dono
             &
             largitione
             faciamus
             .
             
               Origen
               .
               lib.
            
             4.
             
               in
               ●pist
               .
               ad
               Rom.
               cap.
            
             4.
             
          
           
             d
             Merces
             quidem
             ex
             dono
             nulla
             est
             ,
             quia
             debetur
             ex
             opere
             :
             sed
             gratuitam
             Deus
             omnibus
             ex
             fidei
             justificatione
             donavit
             .
             
               Hilar.
               in
               Matth.
               Can.
            
             20.
             
          
           
             e
             Unde
             mihi
             tantum
             meriti
             ,
             cui
             indulgentia
             pro
             coronâ
             est
             ?
             
               Ambros.
               in
               Exhortat
               ad
               Virgines
            
             .
          
           
             f
             Quis
             nostrûm
             fine
             divinâ
             potest
             miseratione
             subsistere
             ?
             Quid
             possumus
             dignum
             praemijs
             facere
             coelestibus
             ?
             Quis
             nostrûm
             ita
             assurgit
             in
             hoc
             corpore
             ,
             ut
             animum
             suum
             clevet
             ,
             quo
             jugiter
             adhaereat
             Christo
             ?
             Quo
             tandem
             hominum
             merito
             defertur
             ,
             ut
             haec
             corruptibilis
             caro
             induat
             incorruptionem
             ,
             &
             mortale
             hoc
             indua●
             immortalitatē
             ?
             Quibus
             laboribus
             ,
             quibus
             injuriis
             possumus
             nostra
             levare
             peccata
             ?
             Indignae
             sunt
             passiones
             hujus
             temporis
             ad
             superventuram
             gloriam
             .
             Non
             ergo
             secundùm
             merita
             nostra
             ,
             sed
             secundùm
             misericordiam
             Dei
             ,
             coelestium
             decretorum
             in
             homines
             forma
             procedit
             .
             
               Id.
               in
               Psal.
            
             118.
             oct●nar
             .
             20.
             
             
               Vid.
               eund
               .
               de
               bono
               mortis
               ,
               cap.
            
             11.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             in
             Psalm
             .
             ●2
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             in
             Psalm
             .
             114.
             &
             apud
             Anton.
             Meliss
             .
             part
             .
             2.
             serm
             .
             93.
             
          
           
             i
             Si
             nostra
             consideremus
             merita
             ,
             desperandum
             est
             .
             
               Hieronym
               .
               lib.
            
             17.
             
               in
               Esai
               .
               cap.
            
             64.
             
          
           
             k
             Cùm
             dies
             judicij
             vel
             dormitionis
             advenerit
             ,
             omnes
             manus
             dissolventur
             ,
             &c.
             quia
             nullum
             opus
             dignum
             Dei
             justitiâ
             reperietur
             .
             
               Id.
               lib.
            
             6.
             
               in
               Esai
               .
               cap.
            
             13.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Macar
             .
             homil
             .
             15.
             
          
           
             m
             
               Marc.
               erenit
               .
               edit
               .
               Paris
               .
               an
               .
            
             1563.
             
             
               Nam
               in
               Micropr●sbytico
               Prooemium
               illud
               non
               habetur
               :
               quippe
               quod
            
             Maca●i●
             
               constel
               .
               esse
               ,
               non
               Marci
               .
            
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Macar
             .
             homil
             .
             37.
             
          
           
             o
             
               B●blioth●c
               .
               Patr.
               tom
            
             4.
             pag.
             935.
             
             
               B.
               ●dit
               .
               Colon
            
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Marc.
             Eromit
             .
             de
             his
             qui
             putant
             ex
             operib
             .
             justificari
             ,
             cap.
             17.
             &
             ex
             eo
             Anastasius
             Sinaita
             ,
             vel
             Nicaenus
             ,
             quaest
             .
             1.
             pag.
             16.
             edit
             .
             Ingolstad
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Id.
               ibid.
               cap.
            
             2.
             
          
           
             r
             
               Hesyc
               .
               Presb.
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Centur.
            
             1.
             s●ct
             .
             79.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ch●ysost
             .
             in
             epist.
             ad
             Colos●
             .
             homil
             .
             2.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             de
             compunctione
             ,
             ad
             Stelech●um
             ,
             tom
             .
             6.
             
               edit
               .
               Savil.
               pag.
            
             157.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             in
             Psalm
             .
             4.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             in
             Matth.
             Homil.
             79.
             edit
             .
             Graec.
             vel
             80.
             
             Latin.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             in
             Psal
             5.
             
          
           
             z
             Sit
             licèt
             excellens
             hominum
             meritum
             ,
             sit
             naturae
             jura
             conservans
             ,
             sit
             legum
             jussisobtemperans
             ;
             impleat
             fidem
             ,
             justitiam
             teneat
             ,
             virtutes
             exerceat
             ,
             damnet
             vitia
             ,
             peccata
             repellat
             ,
             semet
             exemplum
             imitantibus
             praebeat
             :
             si
             quid
             gesserit
             ,
             parū
             est
             ;
             quicquid
             fecerit
             ,
             minus
             :
             omne
             enim
             meritum
             breve
             est
             .
             Numera
             beneficia
             ,
             si
             potes
             ;
             &
             tunc
             considera
             quid
             mereris
             .
             Cum
             beneficijs
             caelestibus
             tua
             facta
             perpēde
             ,
             cū
             divinis
             muneribus
             actus
             proprios
             meditare
             :
             nec
             dignū
             te
             judicabis
             eo
             quod
             fueris
             ,
             si
             intelligas
             quid
             mereris
             .
             
               Serm.
               de
               primo
               homine
               praelato
               omni
               creaturae
               ;
               tom
               .
            
             1.
             
               oper
               .
               Chrysost.
            
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             &c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athanas.
             Vit.
             Antonij
             ,
             pag.
             25.
             
          
           
             b
             Cùm
             attenderis
             quid
             sic
             accepturus
             ;
             omnia
             tibi
             erunt
             vilia
             quae
             pateris
             ,
             nec
             digna
             aestimabis
             pro
             quibus
             illud
             accipias
             .
             Miraberis
             tantum
             dari
             pro
             tanto
             labore
             .
             Nam
             utique
             fratres
             ,
             pro
             aeternâ
             requie
             labor
             aeternus
             subeundus
             erat
             .
             Aeternam
             felicitatem
             accepturus
             ,
             aeternas
             passiones
             sustinere
             deberes
             .
             Sed
             si
             aeternum
             sustineres
             laborem
             ;
             quando
             venires
             ad
             aeternam
             felicitatem
             ?
             Ita
             fit
             ,
             ut
             necessariò
             temporalis
             sit
             tribulatio
             tua
             ,
             quâ
             sinitâ
             venias
             ad
             felicitatem
             infinitam
             .
             Sed
             plané
             ,
             fratres
             ,
             posset
             esse
             longa
             tribulatio
             pro
             aeternâ
             felicitate
             .
             Verbi
             gratiâ
             ,
             ut
             quoniam
             felicitas
             nostra
             finem
             non
             habebit
             ;
             miseria
             nostra
             ,
             &
             labor
             noster
             ,
             &
             tribulationes
             nostrae
             diuturnae
             essent
             .
             Nam
             etsi
             mille
             annorum
             essent
             ,
             appende
             mille
             annos
             contra
             aeternitatem
             .
             Quid
             appendis
             cum
             infinito
             quantumcunque
             finitum
             ?
             decem
             millia
             annorum
             ,
             decies
             centena
             millia
             ,
             si
             dicendum
             est
             ,
             &
             millia
             millium
             ,
             quae
             finem
             habent
             ,
             cum
             aeternitate
             comparari
             non
             possunt
             .
             Huc
             accedit
             ,
             quia
             non
             solùm
             temporalem
             voluit
             laborem
             tuum
             Deus
             ,
             sed
             etiam
             brevem
             .
             
               August
               .
               in
               Psal.
            
             36.
             
             Conc.
             2.
             
          
           
             c
             Fidelis
             homo
             est
             credens
             promittenti
             Deo
             ;
             fidelis
             Deus
             est
             exhibens
             quod
             promisit
             homini
             .
             Teneamus
             fidelissimum
             debitorem
             ,
             quia
             tenemus
             misericordissimum
             promissorem
             .
             Neque
             enim
             aliquid
             ei
             commodavimus
             ,
             ●ut
             mutuum
             commendavimus
             ,
             ut
             teneamus
             eum
             debitorem
             :
             cùm
             ab
             illo
             habeamus
             quicquid
             illi
             offerimus
             ,
             &
             ex
             illo
             sit
             quicquid
             boni
             sumus
             .
             
               Id.
               in
               Psal.
            
             32.
             
             Conc.
             1.
             
          
           
             d
             Ergo
             non
             ei
             al
             quid
             dedimus
             :
             &
             tenemus
             debitorem
             .
             Unde
             debitorem
             ?
             Quia
             promissor
             est
             Non
             dicimus
             Deo
             ;
             Domine
             redde
             quod
             accepisti
             ,
             sed
             redde
             quod
             promisisti
             .
             
               Id.
               ibid.
               &
               in
               Psal.
            
             83.
             
          
           
             e
             Secu●us
             ergo
             esto
             .
             Tene
             debitorem
             ,
             quia
             credidisti
             in
             promissorem
             .
             
               Id.
               in
               Psal.
            
             83.
             
               circa
               finem
            
             .
          
           
             f
             Fidelis
             Deus
             qui
             se
             nostrum
             debitorē
             fecit
             :
             non
             aliquid
             á
             nobis
             accipiendo
             ,
             sed
             tanta
             nobis
             promittendo
             ,
             &c.
             
             Promisit
             enim
             hominibus
             divinitatem
             ,
             mortalibus
             immortalitatem
             ,
             peccatoribus
             justificationem
             ,
             abjectis
             glorificationē
             .
             Quicquid
             promisit
             ,
             indignis
             promisit
             ;
             ut
             non
             quasi
             operibus
             merces
             promitteretur
             ,
             sed
             gratia
             á
             nomine
             suo
             gratis
             daretur
             :
             quia
             &
             hoc
             ipsum
             quòd
             justé
             vivit
             ,
             inquantū
             homo
             potest
             justé
             vivere
             ,
             non
             merit●
             h●mani
             ,
             sed
             beneficij
             est
             divini
             .
             
               Id.
               in
               Psal.
            
             109.
             
               circa
               init
            
             :
          
           
             g
             In
             his
             quae
             jam
             habemus
             ,
             laudemus
             Deum
             la●gitorem
             :
             in
             his
             quae
             nondum
             habemus
             ,
             teneamus
             debitorem
             .
             Debitor
             enim
             factus
             est
             ,
             non
             aliquid
             à
             nobis
             accipiendo
             ,
             sed
             quod
             ei
             placuit
             promittendo
             .
             Aliter
             enim
             dicimus
             homini
             ,
             Debes
             mihi
             quia
             dedi
             tibi
             :
             &
             aliter
             dicimus
             ,
             Debes
             mihi
             quia
             promisisti
             mihi
             .
             Quādo
             dicis
             ,
             Debes
             mihi
             quia
             dedi
             tibi
             ;
             á
             te
             processit
             beneficium
             ,
             sed
             mutuatum
             non
             donatum
             .
             Quando
             autem
             dicis
             ,
             Debes
             mihi
             quia
             promisisti
             mihi
             ;
             tu
             nihil
             dedisti
             ,
             &
             tamen
             exigis
             .
             Bonitas
             enim
             ejus
             qui
             promisit
             dabit
             ,
             
               &c.
               Id.
               de
               Verbis
               Apostoli
               ,
               Serm.
            
             16.
             
          
           
             h
             Hominum
             salus
             ex
             solâ
             Dei
             misericordiâ
             pendet
             .
             neque
             enim
             hanc
             adipiscimur
             praemium
             &
             mercedem
             justitiae
             :
             sed
             Dei
             bonitatis
             donum
             est
             .
             
               Theodoret.
               in
               Sophoni
               .
               cap.
            
             3.
             
          
           
             i
             Superant
             certamina
             coronae
             ,
             non
             comparantur
             cum
             laboribus
             remunerationes
             :
             labor
             enim
             parvus
             est
             ,
             sed
             magnum
             lucrum
             speratur
             .
             Et
             p●opte●ea
             non
             mercedem
             sed
             gloriam
             vocavit
             ea
             quae
             expectantur
             .
             
               Id.
               in
               Roman
            
             .
             8.18
             .
          
           
             k
             Hîc
             non
             dicit
             mercedeni
             ,
             sed
             gratiam
             .
             Etsi
             quis
             enim
             summam
             &
             absolutam
             justitiam
             praestiterit
             :
             temporali●us
             laboribus
             aeterna
             in
             aequilibrio
             non
             respondent
             .
             
               Id.
               in
               Roman
            
             .
             6.
             ult
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Cyril
               .
               Alexandrin
               .
               homil
               .
               Paschal
               .
            
             4.
             
          
           
             m
             Non
             labori
             pretiū
             solvens
             ,
             sed
             divitias
             bonitatis
             suae
             in
             eos
             ,
             quos
             sine
             operibus
             elegit
             ,
             effundens
             :
             ut
             etiam
             hi●
             qui
             in
             multo
             labore
             sudârunt
             ,
             nec
             amplius
             quàm
             novissimi
             acceperunt
             ;
             intelligant
             donum
             se
             gratiae
             ,
             non
             operum
             accepisse
             mercedem
             .
             
               Prosp.
               de
               Vocat
               .
               Gent.
               lib.
            
             1.
             cap.
             17.
             
          
           
             n
             Meritum
             meum
             regnator
             coelestis
             si
             attenderet
             ,
             aut
             exigua
             bona
             adipisce●er
             ,
             aut
             magna
             supplicia
             ;
             &
             mei
             idoneus
             aestimator
             ,
             quo
             meritis
             pervenire
             non
             poteram
             ,
             voto
             non
             tenderē
             .
             Sed
             gratias
             illi
             ,
             qui
             delicta
             nostra
             sic
             ne
             extollamur
             resecat
             ,
             utspem
             ad
             laetiora
             (
             al.
             latiora
             )
             perducat
             .
             
               Enned
               .
               Ticinens
               .
               l.
            
             2.
             ep
             .
             10.
             
               ad
               Faust.
            
             
          
           
             o
             Gratia
             autem
             etiā
             ipsa
             ideo
             nō
             injustê
             dicitur
             ,
             quia
             nō
             solùm
             donis
             suis
             Deus
             dona
             sua
             reddit
             :
             sed
             quia
             tantū
             etiā
             ibi
             gratia
             divinae
             retributionis
             exuberat
             ,
             ut
             incōparabiliter
             atque
             ineffabiliter
             omne
             meritū
             ,
             quamvis
             bonae
             &
             ex
             Deo
             datae
             ,
             humanae
             voluntatis
             atque
             operationis
             excedat
             .
             
               Fulg.
               ad
               Monimum
               ,
               l.
            
             1.
             c.
             10.
             
          
           
             p
             Totis
             licèt
             &
             animae
             &
             corporis
             laboribus
             desudemus
             ,
             totis
             licèt
             obedientiae
             viribus
             exerceamur
             :
             nihil
             tamen
             condignum
             merito
             pro
             coelestibus
             bonis
             compensare
             &
             offerre
             valebimus
             .
             Non
             valent
             vitae
             praesentis
             obsequia
             aeternae
             vitae
             gaudijs
             comparari
             .
             Lassescant
             licèt
             membra
             vigilijs
             ;
             pallescant
             licèt
             ora
             jejunijs
             :
             non
             erunt
             tamen
             condignae
             passiones
             hujus
             temporis
             ad
             futuram
             gloriam
             ,
             quae
             revelabitur
             in
             nobis
             .
             Pulsemus
             ergò
             ,
             charissimi
             ,
             in
             quantum
             possumus
             ;
             quia
             non
             possumus
             quantū
             debemus
             :
             futura
             beatitudo
             acquiri
             potest
             ,
             aestimari
             non
             potest
             .
             
               Euseb.
               Emiss
               .
               vel
               .
               Gallican
               .
               ad
               Monachos
               ,
               ser.
            
             3
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Agap●t
               .
               Diacon
               .
               Paraenes
               .
               ad
               Iustinian
               .
               sect
               .
            
             43.
             
          
           
             r
             Ut
             enim
             saepe
             diximus
             :
             Omnis
             humana
             justitia
             ,
             injustitia
             esse
             cōvincitur
             ,
             si
             districté
             judicetur
             .
             Prece
             ergo
             post
             justitiam
             indiget
             ;
             ut
             quae
             succumbere
             discussa
             poterat
             ,
             ex
             solâ
             judicis
             pietate
             cōvalescat
             .
             &c.
             Dicat
             ergo
             :
             Qui
             etiamsi
             habuero
             quippiam
             justum
             ,
             non
             respondebo
             ,
             sed
             meum
             judicem
             deprecabor
             .
             Velut
             ,
             si
             apertiùs
             fateatur
             ,
             dicens
             :
             Etsi
             ad
             opus
             virtutis
             excrevero
             ,
             ad
             vitam
             non
             ex
             meritis
             ,
             sed
             ex
             veniâ
             convalesco
             .
             
               Gregor
               .
               Moral
               .
               in
               Iob.
               lib.
            
             9.
             cap.
             14.
             
          
           
             s
             Quòd
             s●illa
             sanctorum
             felicitas
             misericordia
             est
             ,
             &
             non
             meritis
             acquiritur
             :
             ubi
             erit
             quod
             scriptum
             est
             ;
             Et
             tu
             reddes
             unicuique
             secundùm
             opera
             sua
             ?
             Si
             secundùm
             opera
             redditur
             ;
             quomodo
             misericordia
             a●stimabitur
             ?
             Sed
             aliud
             est
             secundùm
             opera
             reddere
             ,
             &
             aliud
             propter
             ipsa
             opera
             reddere
             .
             In
             eo
             enim
             quòd
             secundùm
             opera
             dicitur
             ,
             ipsa
             operum
             qualitas
             intelligitur
             ;
             ut
             cujus
             appa●uerint
             bona
             opera
             ,
             ejus
             sit
             &
             retributio
             glo●iosa
             .
             Illi
             namque
             beatae
             vitae
             in
             quâ
             cum
             Deo
             ,
             &
             de
             Deo
             vivitur
             ,
             nullus
             potest
             aequari
             labor
             ,
             nulla
             opera
             comparati
             :
             praesertim
             cùm
             .
             Apostolus
             dicat
             ;
             Non
             sunt
             condignae
             passiones
             hujus
             temporis
             ad
             futuram
             gloriam
             quae
             revelabitur
             in
             nobis
             .
             
               Id.
               in
               Psal.
               Poenitent
            
             .
             7.
             vers
             .
             9.
             
          
           
             t
             Per
             justitiam
             factorum
             nullus
             salvabitur
             ,
             sed
             per
             solam
             justitiam
             fidei
             .
             
               Bed.
               in
               Psalm
            
             .
             77.
             
          
           
             u
             Instruit
             videlicèt
             ,
             ut
             nemo
             vel
             libertatem
             arbitrij
             ,
             vel
             merita
             sua
             sufficere
             sibi
             ad
             beatitudinem
             credat
             ;
             sed
             solâ
             gratiâ
             Dei
             se
             salvari
             posse
             intelligat
             .
             
               Id.
               in
               Psalm
            
             .
             31.
             
          
           
             x
             Accipiet
             benedictionem
             ,
             id
             est
             ,
             multiplicationem
             á
             Domino
             ;
             hanc
             scilicèt
             ;
             ut
             in
             praesenti
             bene
             promereatur
             ,
             &
             in
             futuro
             bene
             remuneretur
             .
             Et
             hoc
             non
             ex
             meritis
             ,
             sed
             ex
             solâ
             gratiâ
             .
             
               Id.
               in
               Psalm
            
             .
             23.
             
          
           
             *
             Debemus
             per
             misericordiam
             intelligere
             mercedem
             illam
             ,
             quam
             nobis
             Deus
             rependit
             .
             Nos
             enim
             tanquam
             servi
             ,
             virtutèm
             debemus
             ,
             ut
             optima
             quaeque
             Deo
             &
             grata
             tanquam
             debitum
             quoddam
             exsolvamus
             ac
             offeramus
             :
             quippe
             quum
             nihil
             habeamus
             ,
             quod
             non
             ab
             ipso
             acceperimu●
             .
             Deus
             autem
             velut
             Dominus
             &
             herus
             noster
             miseretur
             ,
             nobisque
             potiùs
             dona●
             ,
             quàm
             rependit
             .
             
               Elias
               in
               Nazianzeni
               Orat.
               habit
               .
               in
               elect
               .
               Eulalij
               .
            
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Anastas
               quaest
            
             .
             135.
             
          
           
             z
             Arca
             foederis
             secundùm
             quosdam
             Dominum
             &
             Salvatorem
             nostrum
             ,
             in
             quo
             solo
             foedus
             pacis
             apud
             Patrem
             habemus
             ,
             designat
             ,
             &c.
             
             Cui
             propitiatorium
             superponitur
             ,
             quia
             scilicèt
             legalibus
             sive
             euangelicis
             praeceptis
             ,
             quae
             in
             eo
             fundata
             sunt
             ,
             supereminet
             misericordia
             ejusdem
             mediatoris
             ;
             per
             quam
             non
             ex
             operibus
             legis
             quae
             fe●imus
             nos
             ,
             neque
             volentes
             ,
             neque
             currentes
             ,
             sed
             ejus
             miseratione
             salvamur
             .
             
               Opus
               Carolin
               .
               de
               Imaginib
               .
               lib.
            
             1.
             cap.
             15.
             ●
             
          
           
             a
             In
             eo
             autem
             damus
             illi
             gloriam
             ,
             quo
             nullis
             praecedentibus
             bonorum
             actuum
             meritis
             ,
             sed
             solâ
             nos
             ejus
             misericordiâ
             ,
             ad
             tantam
             dignitatē
             pervenisse
             fateamur
             .
             
               A●bros
               .
               Ansbert
               .
               lib.
            
             8.
             
               in
               Apocaly●s
               .
               c.
            
             19.
             
          
           
             b
             Ne
             dicerent
             ,
             Patres
             nostri
             suo
             merito
             placuerunt
             ,
             ideò
             tanta
             sunt
             à
             Domino
             consecuti
             :
             intulit
             non
             meritis
             d●tum
             ,
             sed
             quia
             ita
             sit
             Deo
             pl●citum
             ;
             cujus
             est
             gratuitum
             omne
             quod
             praesta●
             .
             
               R●b●n
               .
               in
               Ierem.
               lib.
            
             18.
             cap.
             2.
             
          
           
             c
             Propter
             David
             servum
             tuum
             ,
             id
             est
             ,
             propter
             meritū
             ipsius
             Christi
             .
             &
             hî●
             datur
             planè
             intelligi
             ,
             nullum
             de
             meritis
             suis
             debere
             praesumere
             ;
             sed
             omnem
             salvationem
             ex
             Christi
             meritis
             expectare
             .
             
               Haymo
               in
               Psal.
            
             131.
             
          
           
             d
             Sed
             &
             nos
             agentes
             poenitentiam
             ,
             sciamus
             nihil
             nos
             dignum
             dare
             posse
             ad
             placandum
             Deum
             ;
             sed
             solummodo
             in
             sanguine
             imm●culati
             &
             singularis
             Ag●i
             nos
             posse
             salvari
             .
             
               Id.
               in
               Micheae
               cap.
            
             6.
             
          
           
             e
             Vita
             aeterna
             nulli
             per
             debitum
             redditur
             ;
             sed
             per
             gratuitam
             misericordiam
             datur
             .
             
               Id.
               Homil.
               in
               Dominic
               .
               Septuagesimae
               .
            
          
           
             f
             Necesse
             est
             solâ
             fide
             Christi
             salvari
             credentes
             .
             
               Smaragd
               .
               in
               Galat.
               cap.
            
             3.
             
          
           
             g
             Gratiâ
             ,
             non
             meritis
             ,
             salvati
             sumus
             à
             Deo.
             
               Comment●r
               .
               in
               Marc.
               cap.
            
             14.
             
               inter
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Hieronym
            
             .
          
           
             h
             Formula
             illa
             infirmos
             jam
             animam
             agentes
             interrogandi
             ,
             in
             Bibliothecis
             passim
             obvia
             ;
             qu●e
             &
             separatim
             Anselmo
             Cantuariensi
             inscribitur
             ,
             &
             operi
             Epistolarum
             inserta
             reperitur
             .
             
               Georg.
               Cassand
               .
               in
               Appendic
               .
               ad
               Opusc.
               Io.
               Roffens
               .
               de
               fiduciâ
               &
               miseric●rd
               .
               â
               Dei.
               
            
          
           
             i
             SACERDOS
             .
             Credis
             non
             proprijs
             meritis
             ,
             sed
             passionis
             Domini
             nostri
             Iesu
             Christi
             virtute
             &
             me●ito
             ,
             ad
             gloriam
             pervenire
             ?
             
               R●spond●at
               infirmus
            
             :
             Credo
             .
             SACERDOS
             .
             Credis
             ,
             quòd
             Dominus
             noster
             Iesus
             Christus
             pro
             nostrâ
             Salute
             mortuus
             sit
             :
             &
             quòd
             ex
             proprijs
             meritis
             ,
             vel
             alio
             modo
             nullus
             possit
             salvari
             ,
             nisi
             in
             merito
             passionis
             ejus
             ?
             
               Respondeat
               infirmus
            
             :
             Credo
             .
             
               Ordo
               baptizandi
               ,
               &
               visitandi
               ,
               edit
               .
               Venet.
               an
               .
            
             1575.
             fol.
             34.
             
             
               &
               Institut
               .
               Baptiz●ndi
               ,
               edit
               .
               Paris
               .
               an
               .
            
             1575.
             fol.
             35.
             
               a.
               &
               Sacerdotal
               .
               Rom.
               edit
               .
               Venet.
               an
               .
            
             1585.
             fol.
             116.
             b.
             
          
           
             k
             
               Sed
               &
               Anselmus
               Archiepiscopus
               Cantuari●nsis
               inte●rogationes
               quasdam
               praescripsisse
               d●citur
               infi●mis
               in
               extremis
               constitutis
               :
               inter
               quas
               extrema
               est
               .
            
             Credis
             te
             non
             posse
             nisi
             per
             mortem
             Christi
             salvari
             ?
             
               Respondet
               infirmus
            
             :
             Etiam
             .
             
               Tum
               illi
               dicitur
            
             .
             Age
             ergò
             ,
             dum
             superest
             in
             ●e
             anima
             ,
             in
             hâc
             solâ
             morte
             fiduciam
             tuam
             constitue
             ;
             in
             nullâ
             aliâ
             re
             fiduciam
             h●be
             :
             huic
             morti
             te
             totum
             committe
             ,
             hâc
             solâ
             te
             totum
             contege
             ,
             totum
             immisce
             te
             in
             hâc
             morte
             ,
             totum
             confige
             ;
             in
             hâc
             morte
             te
             totum
             involve
             .
             Et
             si
             Dominus
             Deus
             voluerit
             te
             judicare
             ,
             dic
             :
             Domine
             ,
             mortem
             Domini
             nostri
             Iesu
             Christi
             objicio
             inter
             me
             &
             tuum
             judicium
             :
             aliter
             tecum
             non
             contendo
             .
             Et
             si
             tibi
             dixerit
             ,
             quia
             peccator
             es
             ,
             dic
             :
             Domine
             ,
             mortem
             Domini
             Iesu
             Christi
             pono
             inter
             te
             &
             peccata
             mea
             .
             Si
             dixe●it
             tibi
             ,
             quòd
             meruisti
             damnationem
             ,
             dic
             :
             Domine
             ,
             mo●tem
             Domini
             nostri
             Iesu
             Christi
             obtendo
             inter
             me
             ,
             &
             mala
             merita
             mea
             ;
             ipsiusque
             meritum
             offero
             pro
             me●ito
             ,
             quod
             ego
             debuissem
             habere
             nec
             habeo
             .
             Si
             dixerit
             ,
             quòd
             tibi
             ●st
             iratus
             ,
             dic
             :
             Domine
             ,
             mortem
             Domini
             nostri
             Iesu
             Christi
             oppono
             inter
             me
             &
             iram
             tuam
             .
             
               Hosius
               in
               Confessione
               P●tricoviens
               .
               cap.
            
             73.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               O●cum●n
               in
               Roman
            
             .
             8.
             pag.
             312.
             
          
           
             m
             Nihil
             molesté
             potest
             sustineri
             in
             hâc
             morte
             vitali
             ,
             quod
             coelestibus
             gaud●js
             ex
             aequo
             respondere
             sufficiat
             .
             
               Petr.
               Blesens
               .
               in
               Iob
               ,
               cap.
               ult
               .
            
          
           
             n
             Si
             homo
             mille
             annis
             serviret
             Deo
             ,
             etiam
             ferventissimé
             ;
             non
             mereretur
             ex
             condigno
             ,
             dimidiam
             diem
             esse
             in
             regno
             coelorum
             .
             
               Ans●lm
               .
               in
               lib.
               de
               Mensuratione
               Crucis
               .
            
          
           
             o
             Nemo
             ,
             fratres
             ,
             ex
             his
             verbis
             putet
             Deum
             quasi
             ex
             conventione
             astrictum
             esse
             ad
             reddendum
             promissum
             .
             Sicut
             enim
             Deus
             est
             liber
             ad
             promittendum
             ,
             ita
             est
             liber
             ad
             reddendum
             :
             praesertim
             cùm
             tam
             merita
             quàm
             praemia
             sint
             gratia
             sua
             .
             Nihil
             enim
             aliud
             quàm
             gratiam
             suam
             coronat
             in
             nobis
             Deus
             :
             qui
             si
             vellet
             in
             nobis
             agere
             districté
             ,
             non
             justificaretur
             in
             conspectu
             ejus
             omnis
             vivens
             .
             Unde
             Apostolus
             qui
             plus
             omnibus
             laboravit
             ,
             dicit
             :
             Existimo
             quòd
             non
             sunt
             condignae
             passiones
             hujus
             temporis
             ad
             futuram
             gloriam
             quae
             revelabitur
             in
             nobis
             .
             Ergo
             haec
             conventio
             nihil
             aliud
             est
             ,
             quam
             voluntaria
             Dei
             promissio
             .
             
               Rad.
               Ardens
               .
               Dominic
               .
               in
               Septuagesima
               ,
               Homil.
            
             2.
             
          
           
             p
             Ne
             miremini
             ,
             f●atres
             ,
             si
             merita
             justorum
             gratias
             voco
             :
             teste
             enim
             Apostolo
             ,
             nihil
             habemus
             quod
             non
             à
             Deo
             &
             gratis
             accepimus
             .
             Sed
             quoniam
             per
             unam
             gratiam
             pervenimus
             ad
             aliam
             ,
             merita
             dicuntur
             &
             improprié
             .
             Teste
             enim
             Augustino
             ,
             solam
             gratiam
             suam
             coronat
             in
             nobis
             Deus
             .
             
               Id.
               Dominic
            
             .
             18
             
               post
               Trinitat
               .
               Homil.
            
             1.
             
          
           
             q
             Res
             est
             non
             meriti
             ,
             sed
             gratiae
             ,
             magnitudo
             vel
             aetern●tas
             coelestis
             glo●iae
             
               R●pert
               Tuit
               .
               in
               Iohan.
               lib.
            
             1.
             cap.
             1.
             
          
           
             r
             
               Bernard
               .
               Cl●niacens
               .
               de
               Contemptu
               mundi
               ,
               lib.
            
             1.
             
          
           
             *
             al.
             
               turris
               &
               edita
            
             .
          
           
             s
             Necesse
             est
             primò
             omnium
             credere
             ,
             quòd
             remissionem
             peccatorum
             habere
             non
             possis
             ,
             nisi
             per
             indulgentiam
             Dei
             :
             deinde
             quòd
             nihil
             p●orsus
             habere
             queas
             operis
             boni
             ,
             nisi
             &
             hoc
             dederit
             ipse
             :
             postremò
             quòd
             aeternam
             vitam
             nullis
             potes
             operibus
             promereri
             ,
             nisi
             gratis
             detur
             &
             illa
             .
             
               Bernard
               .
               S●rm
            
             .
             1.
             
               in
               Annuntiat
               .
               B.
               Mariae
            
             .
          
           
             t
             Alioquin
             si
             proprié
             appellentur
             ea
             quae
             dicimus
             nostra
             merita
             :
             spei
             quaedam
             sunt
             seminaria
             ,
             charitatis
             incentiva
             ,
             occultae
             praedestinationis
             indicia
             ,
             futurae
             felicitaris
             praesagia
             ,
             via
             regni
             ,
             nō
             caussa
             regnandi
             .
             
               Id.
               in
               fine
               libri
               de
               Gra●
               .
               &
               lib.
               Arb.
               
            
          
           
             u
             Periculosa
             habitatio
             eorum
             qui
             in
             meritis
             suis
             sperant
             :
             periculosa
             ,
             quia
             ruinosa
             .
             
               Id.
               in
               Psal.
               Qui
               habitat
               .
               Serm.
            
             1.
             
          
           
             x
             Hoc
             enim
             totum
             hominis
             meritum
             ,
             si
             totam
             spem
             suam
             ponat
             in
             eo
             qui
             totū
             hominem
             salvum
             facit
             .
             
               Ibid.
               Serm.
            
             15.
             
          
           
             y
             Meum
             proinde
             meritum
             ,
             miseratio
             Domini
             .
             Non
             planê
             sum
             meriti
             inops
             ,
             quandiu
             ille
             miserationum
             non
             fuerit
             .
             Quòd
             si
             misericordiae
             Domini
             multae
             ,
             multis
             nihilo
             minus
             ego
             in
             meritis
             sum
             .
             
               Id.
               in
               Cant.
               serm
            
             .
             61.
             
          
           
             z
             Tota
             spes
             mea
             est
             in
             morte
             Domini
             mei
             .
             Mors
             ejus
             meritum
             meum
             ,
             refugium
             meum
             ,
             salus
             ,
             vita
             &
             resurrectio
             mea
             .
             Meritum
             meum
             miseratio
             Domini
             .
             Non
             sum
             meriti
             inops
             ,
             quamdiu
             ille
             miserationum
             Dominus
             non
             defuerit
             :
             &
             misericordiae
             Domini
             multae
             ,
             multus
             ego
             sum
             in
             meritis
             .
             
               Manual
               .
               cap.
            
             22.
             tom
             .
             9.
             
             
               Operum
               Augustini
            
             .
          
           
             a
             Nota
             quòd
             cùm
             dicitur
             ,
             Deus
             pro
             bonis
             meritis
             dabit
             vitam
             aeternam
             ;
             Pro
             ,
             primo
             notat
             signum
             ,
             vel
             viam
             ;
             vel
             occasionem
             aliquam
             :
             sed
             si
             dicatur
             ,
             Propter
             bona
             merita
             dabit
             vitam
             aeternam
             ;
             Propter
             ,
             notat
             caussam
             efficientem
             .
             Ideò
             non
             recipitur
             á
             quibusdam
             :
             sed
             hanc
             recipiunt
             ,
             
               Pro
               bonis
               meritis
            
             ,
             &
             consimiles
             earum
             ;
             assignantes
             differentiam
             inter
             Pro
             ,
             &
             
               Propter
               .
               Georg.
               Cassander
               ,
               epist.
            
             19.
             
               ad
               Io.
               Molinaeum
               (
               Oper.
               pag.
            
             1109.
             )
             
               ex
               libro
               MS.
               vetusti
               cujusdam
               Scholastici
               .
            
          
           
             b
             Haec
             dictio
             Prop●er
             quandoque
             capitur
             consecutivé
             ;
             &
             tunc
             denotat
             ordinem
             consecutionis
             unius
             ●ei
             ad
             alia●
             :
             ut
             cúm
             dicitur
             ,
             Praemium
             datur
             propter
             meritum
             .
             Nihil
             enim
             aliud
             signifa●atur
             ,
             nisi
             quòd
             post
             meritum
             datur
             praemium
             ,
             &
             non
             nisi
             post
             meritum
             :
             sicut
             aliâ
             ,
             patebit
             in
             materiâ
             de
             merito
             .
             Quandoque
             verá
             capitur
             caussaliter
             .
             
               Pet.
               Cameracens
               .
               in
            
             1.
             
             
               Sentent
               .
               dist
            
             .
             1.
             quaest
             .
             2.
             
             DD.
             
          
           
             c
             Qu●a
             enim
             caussa
             est
             illud
             ad
             cujus
             esse
             sequitur
             aliud
             ;
             dupliciter
             potest
             al●quid
             dici
             Caussa
             .
             Uno
             modo
             proprié
             ;
             quando
             ad
             praesentiam
             esse
             unius
             ,
             virtute
             ejus
             &
             ex
             naturâ
             rei
             sequitur
             esse
             alterius
             :
             &
             sic
             ignis
             est
             caussa
             caloris
             .
             Alio
             modo
             improprié
             ;
             quando
             ad
             praesentiam
             esse
             unius
             sequitur
             esse
             alterius
             ,
             non
             tamen
             virtute
             ejus
             nec
             ex
             naturâ
             rei
             ,
             sed
             ex
             solâ
             voluntate
             alterius
             :
             &
             sic
             actus
             meritorius
             dicitur
             caussa
             respectu
             praemij
             .
             Sic
             etiam
             caussa
             sine
             quâ
             non
             dicitur
             caussa
             .
             Ex
             quo
             sequitur
             ,
             quód
             caussa
             sine
             quâ
             non
             ,
             non
             debet
             absoluté
             &
             simpli●iter
             dici
             caussa
             :
             quia
             proprié
             non
             est
             caussa
             .
             
               Id.
               in
            
             4
             
               Sent●quaest
               .
               1.
               ●ctic
            
             .
             1.
             
             D.
             
          
           
             d
             Is
             in
             laudatissimâ
             illâ
             Summâ
             contra
             Pelagianos
             copiosé
             &
             erudité
             disputat
             ,
             Meritum
             non
             esse
             caussam
             aeterni
             praemij
             :
             cumque
             Scriptura
             &
             Doctores
             confirment
             ,
             Deum
             praemiaturum
             bonos
             propter
             merita
             sua
             bona
             ;
             propter
             ,
             non
             significare
             caussam
             proprié
             ,
             sed
             improprié
             ,
             vel
             caussam
             congnoscendi
             ,
             vel
             ordinem
             ,
             vel
             denique
             dispositionem
             subjecti
             .
             
               Georg.
               Cassand
               .
               epist.
            
             19.
             
               ut
               suprá
               .
               Vid.
               ipsum
               Bradwardini
               opus
               ,
               edit
               .
               Lond.
               an
               .
            
             1618.
             
               á
               pag.
            
             350.
             ad
             353.
             
          
           
             e
             Non
             propter
             condignitatem
             operis
             ,
             sed
             propter
             promissionem
             &
             sic
             propter
             justitiam
             praemiantis
             .
             
               Armachan
               .
               in
               Quaest.
               Armenorum
               ,
               lib.
            
             12.
             cap.
             21.
             
          
           
             f
             Sicut
             parva
             pecunia
             cupri
             ,
             ex
             naturâ
             suâ
             sive
             naturali
             vigore
             ;
             non
             valet
             tantum
             ,
             sicut
             unus
             panis
             ;
             sed
             ex
             institutione
             principis
             tantum
             valet
             .
             
               Rob.
               Holcot
               .
               in
               lib.
               Sapient
               .
               cap.
            
             3.
             lect
             .
             36.
             
          
           
             g
             Possumus
             dicere
             ,
             quòd
             opera
             nostra
             sunt
             condigna
             vitae
             aete●nae
             ex
             gratiâ
             ,
             non
             ex
             substantiâ
             actus
             .
             Statuit
             enim
             Deus
             quòd
             bene
             operans
             in
             gratiâ
             habebit
             vitam
             aeternam
             .
             Et
             ergo
             per
             legem
             &
             gratiam
             principis
             nostri
             Christi
             meremur
             de
             condigno
             vitam
             aeternam
             .
             Ibid.
             
          
           
             h
             Contingere
             enim
             potest
             ,
             ut
             si
             veram
             caussam
             &
             rationem
             meriti
             non
             assignemus
             ;
             verbis
             solùm
             ab
             haereticis
             dissidentes
             reipsâ
             cum
             eis
             conveniamus
             ,
             atque
             in
             eorum
             sententiam
             velimus
             nolimus
             ,
             consentire
             cogamur
             :
             quod
             sané
             aliquibus
             Catholicis
             in
             hâc
             controversiâ
             accidisse
             ,
             non
             obscuré
             inferiùs
             patebit
             .
             
               Gabr.
               Vasquez
               ,
               in
            
             1
             am
             .
             2.
             
               ae
               .
               quaest
            
             .
             114
             disput
             .
             214.
             cap.
             1.
             
          
           
             i
             
               Guilielm
               .
               Parisiens
               .
               tract
               .
               de
               Meritis
               .
            
          
           
             k
             
               Scotus
               in
            
             1.
             
             
               Sont
               .
               dist
            
             .
             17.
             quaest
             .
             3.
             sect
             .
             Hîc
             potest
             dici
             .
             
               Id.
               in
            
             4.
             distinct
             .
             49.
             quaest
             .
             6.
             
             Loquendo
             de
             strictâ
             justitiâ
             ,
             Deus
             nulli
             nostrum
             propter
             quaecunque
             merita
             est
             debitor
             perfectionis
             reddendae
             ,
             tam
             intensê
             ;
             propter
             immoderatum
             excessum
             illius
             perfectionis
             ultra
             illa
             merita
             .
          
           
             l
             
               Guilielm
               .
               Ockam
               ,
               in
            
             1.
             
             
               Sent.
               distinct
            
             .
             17.
             quaest
             .
             2.
             sect
             .
             Ideò
             dico
             aliter
             .
          
           
             m
             
               Gregor
               ,
               in
            
             1.
             
             
               Sent.
               distinct
            
             .
             17.
             quaest
             .
             1.
             artic
             .
             2.
             
               in
               confirmationibus
               secundae
               conclusion●s
               &
               solutione
               quarto
               argumenti
               contra
               eand
               .
            
          
           
             n
             
               Gabriel
               .
               in
            
             1.
             
             
               Sent.
               dist
            
             .
             17.
             quaest
             .
             3.
             artic
             .
             3.
             dub
             .
             2.
             
               &
               in
            
             2.
             dist
             .
             27.
             quaest
             .
             3.
             arti
             .
             3.
             dub
             .
             2.
             
          
           
             o
             
               Supplement
               .
               Gabriel
               .
               in
            
             4.
             distinct
             .
             49.
             quaest
             .
             4.
             artic
             .
             2.
             conclus
             .
             3.
             
          
           
             p
             
               Antididagm
               .
               Coloniens
               .
               cap.
            
             12.
             
               de
               praemio
               &
               retribut
               .
               bonorum
               operum
               .
            
          
           
             q
             
               Enchirid.
               addit
               .
               Concilio
               Coloniensi
               ,
               tit
               .
               de
               Iustific
               .
               sect
               .
            
             Et
             ut
             semel
             hunc
             articulum
             .
          
           
             r
             
               Io.
               Bunder
               .
               Compend
               .
               Concertationis
               ,
               tit
               .
            
             6.
             artic
             .
             5.
             
          
           
             s
             
               Alphons
               .
               contr
               .
               haeres
               .
               lib.
            
             10.
             tit
             .
             Meritum
             ,
             
               &
               lib.
            
             7.
             tit
             .
             Gratia.
             
          
           
             t
             
               Vega
               in
               Opusc.
               de
               Iustif.
               quaest
               .
            
             5.
             ad
             .
             1.
             
             &
             3.
             
          
           
             u
             Valens
             ille
             Gregorius
             Ariminensis
             ,
             maximus
             &
             studiosissimus
             Divi
             Augustini
             propugnator
             .
             
               Id.
               ibid.
               quaest
            
             .
             6.
             
          
           
             x
             Ex
             hoc
             ulteriùs
             infero
             ;
             quòd
             nedum
             vitae
             aeternae
             ,
             sed
             nec
             alicujus
             alterius
             praemij
             aeterni
             vel
             temporalis
             ,
             aliquis
             actus
             hominis
             ex
             quacunque
             charitate
             elicitus
             ,
             est
             de
             condigno
             meritorius
             apud
             Deum
             .
             
               Gregor
               .
               in
            
             1.
             dist
             .
             17.
             quaest
             .
             1.
             art
             .
             2.
             
          
           
             y
             Durandus
             utique
             resolutissimus
             .
             
               Jo.
               Gerson
               .
               epist.
               ad
               studentes
               Collegij
               Navarrae
               .
            
          
           
             z
             Quod
             redditur
             potiùs
             ex
             liberalitate
             dantis
             quàm
             ex
             debito
             operis
             ;
             non
             cadit
             sub
             merito
             de
             condigno
             stricté
             &
             proprie
             accepto
             ,
             ut
             expositum
             est
             .
             Sed
             quicquid
             á
             Deo
             accipimus
             ,
             sive
             sit
             gratia
             ,
             sive
             sit
             gloria
             ,
             sive
             bonum
             temporale
             vel
             spirituale
             ,
             praecedente
             in
             nobis
             propter
             hoc
             quocunque
             bono
             opere
             ;
             potiùs
             &
             principaliùs
             accipimus
             ex
             liberalitate
             Dei
             ,
             quàm
             reddatur
             ex
             debito
             operis
             .
             Ergo
             nihil
             penitùs
             cadit
             sub
             merito
             de
             condigno
             sic
             accepto
             .
             
               Durand
               .
               in
            
             2.
             distinct
             .
             27.
             quaest
             .
             2.
             sect
             .
             12.
             
          
           
             a
             Caussa
             autem
             hujus
             est
             ,
             quia
             &
             illud
             quod
             sumus
             ,
             &
             quod
             habemus
             ,
             sive
             sunt
             boni
             actus
             ,
             sive
             boni
             habitus
             seu
             usus
             ;
             totum
             est
             in
             nobis
             ex
             liberalitate
             divinâ
             gratis
             dante
             &
             conservante
             .
             Et
             quia
             ex
             dono
             gratuito
             nullus
             obligatur
             ad
             dandum
             amplius
             ,
             sed
             potiùs
             recipiens
             magis
             obligatur
             danti
             :
             ideò
             ex
             bonis
             habitibus
             ,
             &
             ex
             bonis
             actibus
             sive
             usibus
             nobis
             á
             Deo
             datis
             ,
             Deus
             non
             obligatur
             nobis
             ex
             aliquo
             debito
             justitiae
             ad
             aliquid
             amplius
             dandum
             ,
             ita
             quòd
             si
             non
             dederit
             sit
             injustus
             ;
             sed
             potiùs
             nos
             sumus
             Deo
             obligati
             .
             Et
             sentire
             ,
             seu
             dicere
             oppositum
             ,
             est
             temerarium
             seu
             blasphemum
             .
             
               Ibid.
               sect
            
             .
             13.14
             .
          
           
             b
             Considerando
             opera
             nostra
             secundùm
             se
             ,
             vel
             etiam
             prout
             sunt
             ex
             gratiâ
             cooperante
             ;
             non
             sunt
             opera
             meritoria
             vitae
             aeternae
             de
             condigno
             .
             
               Ma●sil
               .
               de
               I●ghen
               ,
               in
            
             2.
             
             
               Sent.
               quaest
            
             .
             18.
             art
             .
             4.
             
          
           
             c
             Si
             de
             condigno
             ex
             operibus
             gratiâ
             &
             libero
             arbitrio
             e●iam
             quantumlibet
             magnis
             operatis
             deberetur
             vita
             aeterna
             :
             tunc
             Deus
             illi
             injuriam
             faceret
             ,
             si
             sibi
             vitam
             aeternam
             non
             tribueret
             .
             &
             sic
             Deus
             ex
             magnis
             datis
             bonis
             cogeretur
             sub
             justit●â
             addere
             ampliora
             :
             quod
             ratio
             non
             capit
             .
             Ibid.
             
          
           
             d
             Hujusmodi
             opera
             poss●nt
             dici
             vitae
             aeternae
             meritoria
             de
             condigno
             ;
             ●x
             acceptatione
             divinâ
             originaliter
             procedente
             ex
             merito
             passionis
             Christi
             .
             Ibid.
             
          
           
             e
             Opera
             facta
             ex
             gratiâ
             merentur
             vitam
             a●ternam
             de
             congruo
             ex
             liberali
             Dei
             dispositione
             ,
             quâ
             disposuit
             ea
             sic
             praemiare
             .
             Ibid.
             
          
           
             f
             Non
             ex
             nostrâ
             justitiâ
             sed
             ex
             Dei
             gratiâ
             datur
             vita
             aeterna
             :
             juxta
             illud
             ad
             Rom.
             6.
             
             Gratia
             Dei
             vita
             aeterna
             .
             Ibid.
             
          
           
             g
             Cùm
             in
             operibus
             nostris
             bonis
             nihil
             Deo
             demus
             ,
             pro
             quo
             per
             commutationem
             debeatur
             nobis
             praemium
             .
             Ibid.
             
          
           
             h
             Cùm
             nullus
             bene
             operando
             se●undùm
             se
             &
             secundùm
             statum
             aliquid
             de
             condigno
             me●eatu●
             ,
             s●d
             pot●ùs
             Deo
             majori
             obligatione
             astringitu●
             ,
             q●ia
             majora
             bona
             recep●●
             Ib●d
             .
          
           
             i
             Ex
             quibus
             concluditur
             ,
             quòd
             justus
             sic
             in
             remunerando
             :
             quia
             justâ
             dispositione
             suâ
             disposuit
             ex
             gratiâ
             a●ceptationis
             minus
             meritum
             majori
             praemio
             coronare
             ;
             non
             justitiâ
             debiti
             ,
             sed
             g●atiâ
             &
             dispositione
             beneplaciti
             d●vini
             .
             Ibid.
             
          
           
             k
             Dixi
             contra
             Bacchalarium
             Praedicatorum
             conferendo
             cum
             ipso
             ;
             quòd
             homo
             meretur
             vitam
             aeternam
             de
             condigno
             ;
             id
             est
             ,
             quòd
             ,
             si
             non
             daretur
             ,
             o●
             si●ret
             injuria
             .
             Et
             scripsr
             quòd
             Deus
             faceret
             sibi
             injuriam
             :
             &
             hanc
             probavi
             .
             Istam
             revoco
             tanquam
             falsam
             ,
             haereticam
             &
             blasphemam
             .
             
               Guid.
               Revocat
               .
               errorum
               fact
               .
               Paris
               .
               an
               .
            
             1354.
             tom
             .
             14.
             
             
               Bibliothec.
               Pa●●
               .
               edit
               .
               Colon.
               pag.
            
             347.
             
          
           
             l
             
               Rhem.
               annotat
               .
               in
               Hebr.
            
             6.10
             .
          
           
             m
             Ioh.
             9.39
             .
          
           
             n
             Ioh.
             9.41
             .
          
           
             o
             Revel
             .
             3.17
             .
          
           
             p
             Gloriam
             coelestem
             nullus
             de
             condigno
             secundùm
             legem
             communem
             meretur
             .
             unde
             Apostolus
             ad
             Rom.
             8.
             
             Non
             sunt
             condignae
             passiones
             hujus
             seculi
             ad
             futuram
             gloriam
             ,
             quae
             revelabitur
             in
             nobis
             .
             &
             sic
             manifestum
             est
             ,
             quòd
             in
             coelo
             maximé
             relucet
             misericordia
             Dei
             in
             beatis
             .
             
               Paul.
               Burg●ns
               .
               addit
               .
               ad
               Lyran.
               in
               Psa.
            
             35.
             
          
           
             q
             Quòd
             homo
             ex
             meritis
             est
             dignus
             regno
             coelorum
             ,
             aut
             hâc
             gratiâ
             vel
             illâ
             gloriâ
             .
             quamvis
             quidam
             Scholastici
             invenerunt
             ad
             hoc
             dicendum
             terminos
             de
             condigno
             &
             congruo
             .
             
               Waldens
               .
               tom
            
             .
             3.
             
               de
               Sacramentalib
               .
               tit
            
             .
             1.
             cap.
             7.
             
          
           
             r
             Reputo
             igitur
             saniorem
             Theologum
             ,
             fideliorem
             Catholicum
             ,
             &
             Scripturis
             sanctis
             mag●s
             concordem
             ;
             qui
             tale
             meritum
             simpliciter
             abnegat
             ,
             &
             cum
             modificatione
             Apostoli
             &
             Scripturarum
             concedit
             quia
             simpliciter
             quis
             non
             meretur
             regnum
             coelorum
             ,
             sed
             ex
             gratiâ
             Dei
             aut
             voluntate
             largitoris
             .
             Ibid.
             
          
           
             s
             Sicut
             omnes
             sancti
             priores
             usque
             ad
             recentes
             Scholasticos
             &
             communis
             scripsit
             Ecclesia
             .
             Ibid.
             
          
           
             t
             Pelagiana
             est
             haeresis
             quòd
             Deus
             secundùm
             mensuram
             operum
             meritorioru●
             praemiabit
             hominem
             sic
             merentem
             .
             Ibid.
             
          
           
             u
             
               R●em●s●s
               an
               not
               .
               in
               Rom.
            
             9.1
             .
          
           
             x
             Mihi
             nullus
             auferre
             poteri●
             liberi
             arbitrij
             potestatem
             :
             ne
             si
             in
             operibus
             meis
             Deus
             adjutor
             extiterit
             ,
             non
             mihi
             debeatur
             merces
             ,
             sed
             ei
             qui
             in
             me
             operatus
             .
             
               Pelag.
               apud
               Hieronym
               .
               in
               Dialog
               .
               advers
               .
               Pelag.
               lib.
            
             1
             
          
           
             y
             Gloriantes
             de
             suis
             m●ritis
             .
             
               Isidor
               .
               lib.
            
             8.
             
             
               Origin
               .
               cap.
            
             5.
             de
             Catharis
             .
          
           
             z
             Et
             memoriâ
             reconde
             ,
             quòd
             Ecclesia
             dic●t
             pro
             parte
             membrorum
             ,
             copiosa
             sua
             esse
             peccat
             :
             ut
             qui
             se
             praedicant
             esse
             mundos
             (
             si●ut
             Ca●h●ristae
             )
             intelligant
             se
             portionem
             cum
             sanctâ
             Ecclesiâ
             nō
             h●bere
             .
             
               Cass.
               in
               Ps.
            
             ●4
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Epiph.
               haeres
            
             59.
             pa●
             .
             216
             ,
             2●7
             .
          
           
             b
             Tunc
             ergo
             justi
             sumus
             ,
             quand●
             nos
             peccatores
             fatemu●
             :
             &
             justiti●
             nostra
             non
             ex
             proprio
             merito
             ,
             se
             ex
             Dei
             consistit
             miseri●ord●â
             .
             
               Hieron
               .
               Dialog
               .
               adve●s
               .
               Pelag.
               lib.
            
             1.
             
          
           
             c
             P●o
             n●●●lo
             (
             inquit
             )
             salvos
             faciet
             eos
             :
             h●ud
             dubium
             quin
             j●st●s
             ,
             qui
             non
             prop●io
             meri●o
             ,
             sed
             Dei
             salvantur
             cle●en●●â
             
               Id.
               ib●d
               .
               l●b
            
             .
             2.