An ansvver to a popish pamphlet called the touch-stone of the reformed gospell. made speciallie out of themselves. By William Guild, D.D. and preacher of Gods word.
         Guild, William, 1586-1657.
      
       
         
           1656
        
      
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             An ansvver to a popish pamphlet called the touch-stone of the reformed gospell. made speciallie out of themselves. By William Guild, D.D. and preacher of Gods word.
             Guild, William, 1586-1657.
          
           [18], 294, 294-342, p. 334, [8] p.
           
             Printed by Iames Brown,
             Aberdene :
             1656.
          
           
             Text and register continuous despite pagination.
             With a table of cited authors (and corresponding page numbers), and an errata leaf at end of text.
             In answer to: Heigham, John. The Touch-stone of the reformed gospel; work formerly attributed to Matthew Kellison.
             Reproduction of the original in the Aberdeen Univeristy Library, Aberdeen.
          
        
      
    
     
       
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           Heigham, John, fl. 1639. -- Touch-stone of the reformed gospel -- Early works to 1800.
           Anti-Catholicism -- Scotland -- Early works to 1800.
        
      
    
     
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           An
           ANSWER
           To
           a
           Popish
           Pamphlet
           ,
           called
           The
           TOUCH-STONE
           of
           the
           Reformed
           Gospell
           ▪
           
             made
             speciallie
             out
             of
             themselves
             .
          
        
         
           MATH
           .
           15
           13.
           
        
         
           Everie
           Plant
           which
           my
           heavenlie
           
             Father
          
           hath
           not
           planted
           ,
           shall
           be
           rooted
           up
           .
        
         
           By
           WILLIAM
           GUILD
           ,
           D.
           D.
           and
           Preacher
           of
           GODS
           WORD
           .
        
         
           
             ABERDENE
             ,
          
           Printed
           by
           IAMES
           BROWN
           1656
           ▪
        
      
       
         
         
         
           To
           the
           Right
           Honourable
           ,
           SIR
           
             Thomas
             Mudie
             ,
          
           PROVES●
           of
           DUNDIE
           .
           
             Iohn
             Scrimgeor
             ,
             William
             Duncan
             ,
             Alexander
             Watson
             ,
          
           and
           
             David
             Yeoman
             ,
          
           Baylies
           :
           AND
           To
           the
           Remnant
           of
           the
           Honourable
           COUNCELL
           of
           that
           Burgh
           .
           
             Grace
          
           and
           
             peace
             .
          
        
         
           
             Right
             Honourable
             ,
          
        
         
           THe
           sedulitie
           of
           that
           Apostatick
           Church
           of
           
             Rome
             ,
          
           who
           like
           these
           Locusts
           
             Revel
             .
          
           9.
           swarme
           everie
           
           wher
           in
           our
           Countrey
           ,
           and
           neighbour
           Nation
           ,
           like
           Pharisees
           of
           old
           to
           make
           proselyts
           to
           themselves
           ,
           and
           misleade
           simple
           soules
           ,
           should
           move
           the
           Ministers
           of
           Christ
           ,
           and
           
             Sions
          
           Watch-men
           ,
           to
           be
           ashamed
           to
           be
           lesse
           diligent
           in
           a
           better
           cause
           and
           for
           a
           better
           Master
           .
           These
           are
           dispersing
           their
           popish
           Pamphlets
           ,
           and
           everie
           where
           ,
           and
           everie
           way
           ,
           sowing
           secretlie
           and
           subdolouslie
           their
           pople
           and
           Tares
           in
           the
           Lords
           Field
           
             to
             seduce
             ,
          
           And
           should
           not
           wee
           then
           be
           much
           more
           sedulo●s
           and
           solicitous
           every
           way
           ,
           by
           word
           and
           write
           to
           discover
           their
           fraud
           ,
           to
           arme
           against
           Errour
           ,
           and
           labour
           to
           
             reduce
             .
          
           The
           conscience
           of
           which
           dutie
           for
           my
           part
           ,
           hath
           moved
           me
           to
           answere
           a
           late
           Pamphlet
           ,
           called
           .
           
             The
             Touch-stone
             of
             the
             reformed
             Gospell
             .
          
           Which
           is
           in
           everie
           Papists
           hands
           ,
           and
           almost
           whereof
           they
           
           vainly
           brag
           as
           being
           unanswerable
           .
           which
           answer
           I
           have
           framed
           with
           as
           great
           brevitie
           &
           perspicuitie
           as
           I
           could
           ,
           and
           the
           better
           to
           stop
           the
           adversaries
           mouthes
           ,
           &
           detect
           their
           
             Wresting
             of
             Scripture
          
           (
           as
           PETER
           speaketh
           2.
           
           
             Pet.
             3.
             16.
             
             )
             to
             their
             owne
             destruction
             ,
          
           I
           have
           answered
           such
           scripturall
           places
           as
           hee
           objecteth
           against
           us
           ,
           either
           by
           the
           exposition
           of
           Fathers
           for
           most
           part
           ,
           orelse
           of
           their
           own
           Doctours
           ,
           Neither
           of
           which
           without
           impudence
           they
           can
           reject
           ,
           and
           so
           cannot
           alleadge
           (
           as
           he
           doeth
           in
           his
           Preface
           )
           
             That
             wee
             chop
             and
             change
             the
             Text
             of
             Scripture
             by
             some
             interpretation
             or
             other
             of
             our
             owne
             .
          
        
         
           These
           paines
           then
           which
           I
           have
           beene
           pressed
           by
           sundry
           
             Reverend
             Brethren
          
           and
           others
           ,
           for
           the
           publick
           good
           to
           put
           to
           the
           Press
           ,
           I
           haue
           
             (
             Right
             Honourable
             )
          
           Dedicate
           
           to
           you
           ,
           as
           a
           Testimonie
           of
           my
           inteere
           affection
           both
           to
           your selves
           personally
           ,
           whose
           kindnesse
           and
           courtesie
           to
           my self
           I
           have
           ever
           at
           all
           occasions
           found
           ,
           as
           also
           to
           that
           Place
           wherein
           you
           governe
           ,
           in
           regard
           of
           my
           relation
           therto
           ,
           which
           moved
           me
           ,
           as
           I
           did
           Dedicate
           the
           first
           Fruits
           of
           my
           Studies
           in
           my
           youth
           long
           agoe
           to
           the
           Magistracie
           and
           Councill
           of
           
             Aberdene
             ,
          
           the
           place
           of
           my
           owne
           Birth
           and
           breeding
           ;
           so
           now
           to
           Dedicate
           the
           latter
           and
           ryper
           Fruits
           of
           my
           old
           Age
           to
           the
           Magistracie
           and
           Councill
           of
           the
           Birth-place
           and
           breeding
           of
           my
           deceased
           Father
           of
           Godlie
           Memorie
           .
           For
           whose
           care
           of
           my
           Education
           in
           Letters
           ,
           as
           I
           did
           owe
           him
           all
           filiall
           dutie
           and
           gratitude
           while
           he
           lived
           ,
           so
           do
           I
           still
           in
           Remembrance
           of
           him
           carry
           all
           affectionat
           respect
           to
           that
           place
           where
           
           he
           had
           his
           first
           being
           and
           upbringing
           ,
           and
           whose
           prosperitie
           I
           shall
           ever
           heartlie
           wish
           ,
           and
           that
           the
           Lord
           who
           hath
           showne
           it
           hard
           things
           that
           it
           might
           have
           said
           ,
           call
           me
           
             Marah
             ,
          
           may
           so
           sanctifie
           to
           it
           that
           sad
           visitation
           ,
           and
           prosper
           that
           Place
           hereafter
           ,
           that
           it
           may
           bee
           
             Naomi
             ,
          
           or
           as
           the
           Prophet
           speakes
           (
           Isai
           .
           61.
           3.
           )
           He
           may
           give
           it
           
             Beautie
             for
             Ashes
             ,
             the
             oyle
             of
             ioy
             for
             mourning
             ,
             and
             the
             garment
             of
             prayse
             for
             the
             spirit
             of
             heaviness
             .
          
           Which
           shal
           be
           the
           heartie
           prayer
           of
        
         
           
             Your
             most
             affectionat
             ,
             in
             Christ
             to
             honour
             &
             serve
             you
             ,
             WILLIAM
             GUILD
             .
          
        
      
       
         
         
         
           To
           the
           Reader
           .
        
         
           
             Courteous
             Reader
             .
          
        
         
           IN
           answering
           this
           TOUCH-STON
           
             of
             the
             reformed
             Gospell
             ,
          
           I
           thought
           good
           to
           advertise
           thee
           of
           some
           things
           .
           First
           ,
           That
           the
           
             Impudencie
          
           and
           
             malice
          
           of
           this
           Pamphleter
           beside
           his
           
             Ignorance
             ,
          
           is
           such
           ,
           that
           to
           make
           the
           Protestant
           profession
           the
           more
           odious
           to
           his
           Proselyts
           ,
           hee
           would
           charge
           our
           Profession
           with
           such
           Doctrines
           and
           Tenets
           ,
           which
           we
           never
           taught
           nor
           owned
           ,
           So
           that
           whil
           he
           fights
           against
           such
           ,
           he
           beats
           the
           wind
           and
           fights
           onelie
           with
           his
           owne
           shaddow
           ,
           A
           few
           Instances
           in
           place
           of
           many
           are
           these
           .
           First
           ,
           §
           .
           5.
           
           That
           we
           say
           ,
           
             That
             a
             man
             by
             his
             own
             private
             spirit
             ,
             may
             rightly
             judge
             and
             interpret
             Scripture
             .
          
           Next
           ,
           §
           .
           6.
           
           
             That
          
           PETERS
           
             Fayth
             failled
             .
          
           3.
           
           
           §
           .
           9.
           
           
             That
             the
             Church
             was
             not
             ever
             to
             remaine
             Catholick
             .
             4.
             
             §
             .
             10.
             
             That
             the
             Churches
             unitie
             is
             not
             necessary
             in
             all
             points
             of
             Fayth
             .
             5.
             
             §
             .
             17.
             
             That
             the
             actions
             and
             sufferings
             of
             the
             Saynts
             serve
             for
             nothing
             to
             the
             Church
             6.
             
             §
             .
             21.
             
             That
             good
             works
             are
             not
             necessary
             to
             Salvation
             .
             7.
             
             §
             .
             29.
             
             That
             Angels
             cannot
             help
             us
             .
             8.
             
             §
             .
             39.
             
             That
             the
             bread
             in
             the
             Supper
             of
             the
             LORD
             is
             but
             a
             figure
             .
             9.
             
             §
             .
             45.
             
             That
             Fasting
             is
             nos
             grounded
             on
             Scripture
             ,
             nor
             causeth
             any
             spirituall
             good
             .
          
           Thus
           heseeks
           not
           only
           unnecessarlie
           to
           multiply
           feigned
           Controversies
           to
           deceive
           the
           simple
           ,
           but
           also
           to
           make
           our
           Profession
           the
           more
           odious
           to
           such
           as
           will
           beleeve
           him
           ,
           imitating
           herin
           Satan
           who
           by
           like
           lyeing
           would
           made
           God
           odious
           to
           our
           first
           Parents
           .
        
         
           2
           As
           if
           to
           name
           onelie
           ,
           and
           by
           a
           false
           Master
           to
           multiplie
           the
           citations
           
           of
           Scripture
           &
           Fathers
           were
           enough
           ,
           without
           the
           setting
           down
           the
           words
           of
           either
           ;
           he
           laboureth
           to
           seduce
           simple
           soules
           and
           make
           them
           beleeve
           ,
           that
           both
           Scriptures
           and
           Fathers
           were
           on
           their
           side
           onlie
           ,
           whil
           as
           these
           who
           are
           judicious
           and
           impartiall
           may
           see
           that
           if
           the
           maine
           places
           of
           Scripture
           and
           Fathers
           ,
           whose
           words
           he
           sets
           downe
           ,
           be
           proven
           in
           this
           my
           ensueing
           .
           Answere
           to
           be
           either
           altogether
           impertinent
           and
           wrested
           ,
           or
           to
           make
           against
           himself
           .
           Then
           much
           more
           may
           any
           judge
           the
           like
           of
           such
           places
           as
           he
           only
           pointeth
           at
           ,
           but
           neither
           seteth
           downe
           ,
           nor
           dare
           set
           downe
           their
           words
           .
           Wherefore
           1.
           
           As
           for
           his
           references
           to
           places
           of
           Scripture
           .
           First
           ,
           They
           are
           such
           that
           if
           I
           should
           particularly
           discuss
           their
           impertinencie
           ,
           not
           only
           should
           his
           grosse
           ignorace
           and
           deceat
           be
           seen
           
           the
           more
           ,
           (
           which
           is
           clearly
           enough
           discovered
           (
           I
           hope
           )
           by
           my
           answer
           to
           such
           places
           whose
           words
           he
           sets
           downe
           )
           but
           my
           Answere
           should
           also
           grow
           to
           a
           hudge
           volume
           ,
           wheras
           I
           strive
           to
           as
           great
           brevitie
           with
           perspicuitie
           as
           I
           can
           ,
           and
           that
           to
           make
           my
           Answere
           onely
           to
           bee
           a
           pocket
           and
           portable
           Book
           .
           2.
           
           His
           references
           ,
           (
           for
           ostentation
           onely
           ,
           and
           delusion
           of
           the
           simple
           )
           are
           so
           numerous
           ,
           as
           Pag.
           20.
           for
           the
           
             Churches
             infallibilitie
             ,
          
           where
           hee
           bringeth
           but
           foure
           places
           of
           Scripture
           ,
           whose
           words
           he
           sets
           down
           ,
           he
           maketh
           reference
           to
           22.
           places
           ,
           most
           impertinēt
           &
           wrested
           .
           Like
           wise
           pag.
           59
           To
           prove
           good
           works
           to
           be
           
             meritorious
             ,
          
           he
           bringeth
           but
           four
           places
           of
           Scripture
           in
           likemanner
           ,
           but
           relats
           to
           21.
           more
           ,
           which
           a●
           to
           no
           such
           purpose
           ,
           the
           like
           he
           does
           p.
           27.
           51.
           54.
           63.
           67.
           72.
           
           &
           elswher
           ,
           
           Next
           ,
           as
           for
           his
           references
           to
           the
           testimonies
           of
           
             Fathers
             ,
          
           mentioning
           oftimes
           neither
           Book
           ,
           Chapter
           no●
           words
           ,
           It
           wer
           an
           infinitly
           laborious
           task
           to
           answere
           ,
           a
           man
           knoweth
           not
           what
           ,
           and
           would
           likewise
           accrease
           to
           a
           voluminous
           bulk
           ,
           especiallie
           seing
           either
           ignorantlie
           ,
           or
           (
           I
           may
           justlie
           fay
           )
           deceatfully
           and
           impudentlie
           hee
           citeth
           places
           in
           Fathers
           .
           1.
           whom
           themselves
           rejects
           as
           spurious
           and
           counterfite
           :
           For
           example
           .
           In
           the
           matter
           of
           
             purgatorie
             ,
          
           hee
           citeth
           
             Ambrose
          
           upon
           1.
           
           
             Cor.
          
           3.
           whereas
           
             Bellarmin
             De
             scriptoribus
             Ecclesiasticis
             ,
          
           testifieth
           ▪
           
             That
             these
             are
             thought
             not
             be
             his
             works
             and
             not
             without
             cause
          
           (
           sayeth
           hee
           )
           Againe
           for
           Sacramentall
           
             Coufession
          
           he
           citeth
           
             Clements
          
           Epistles
           ,
           which
           
             Bellarmine
          
           in
           his
           Book
           of
           Ecclesiasticall
           Writters
           declareth
           and
           proveth
           to
           be
           counterfit
           .
        
         
         
           2.
           
           Hee
           citeth
           some
           works
           of
           Fathers
           ,
           which
           are
           not
           
             in
             rerum
             natura
             ,
          
           for
           example
           ,
           
             For
             invocation
             of
             Saynts
             ,
          
           he
           citeth
           ATHANASIUS
           
             Serm.
             de
             Annunciatione
             ,
          
           where-as
           there
           is
           no
           such
           piece
           either
           in
           his
           works
           or
           in
           
             Bellarmins
          
           index
           which
           he
           hath
           set
           downe
           of
           his
           works
           ,
           in
           his
           Book
           of
           ecclesiasticall
           writters
           .
           Againe
           ,
           
             For
             works
             of
             Supererogation
          
           he
           citeth
           
             Gregorie
             Nicen.
          
           1.
           
           Morals
           cap.
           5.
           
           Whereas
           ,
           he
           never
           write
           any
           such
           book
           ,
           or
           is
           it
           to
           be
           found
           .
        
         
           3.
           
           Hee
           citeth
           some
           places
           of
           Fathers
           for
           him
           ,
           who
           in
           these
           places
           are
           clear
           against
           him
           .
           For
           example
           ,
           
             for
             Mans
             abiiitie
             to
             keepe
             the
             Law
             ,
          
           hee
           citeth
           
             Jerome
          
           his
           third
           book
           against
           the
           
             Pelagians
             ,
          
           whereas
           in
           that
           whole
           booke
           throughout
           ,
           hee
           stronglie
           proveth
           the
           contrar
           .
        
         
           4.
           
           Hee
           citeth
           some
           places
           in
           Fathers
           
           so
           generallie
           and
           looslie
           ,
           that
           it
           were
           impossible
           to
           find
           out
           such
           wherat
           he
           he
           aimeth
           .
           For
           example
           ,
           
             For
             worshipping
             of
             Images
             ,
          
           he
           citeth
           
             Jerom
          
           in
           his
           Epistle
           to
           
             Marcella
             ,
          
           whereas
           
             Jerom
          
           write
           many
           Epistles
           to
           
             Marcella
             ,
          
           in
           none
           of
           which
           is
           any
           such
           thing
           to
           be
           found
           .
           2.
           concerning
           
             predestination
          
           hee
           citeth
           
             Augustin
             .
          
           lib.
           1.
           
             de
             Civit
             ,
             Dei.
          
           but
           no
           Chapter
           or
           words
           ,
           wheras
           ther
           are
           36.
           
           Chapters
           in
           that
           book
           .
           In
           likemanner
           he
           citeth
           for
           the
           same
           purpose
           
             Ambrose
             .
          
           lib.
           2.
           de
           
             Cain
             &
             Abell
             ,
          
           but
           no
           Chapter
           ,
           wheras
           there
           are
           ten
           in
           that
           book
           .
           3.
           
           Against
           
             Assurance
             of
             Salvation
             ,
          
           he
           citeth
           
             Jerom
          
           lib.
           2.
           
             adv
             .
             Pelag.
          
           but
           no
           Chapter
           ,
           whereas
           there
           are
           eleven
           long
           Chapters
           in
           it
           .
           4.
           
           
             For
             extreame
             Vnction
             ,
          
           he
           citeth
           
             Augustin
          
           in
           speculo
           ,
           but
           no
           Chapter
           ,
           wheras
           there
           ar
           33.
           
           Chapters
           in
           that
           book
           ▪
           
           I
           could
           instance
           a
           number
           more
           ,
           were
           not
           to
           avoid
           prolixitie
           .
           wherby
           any
           indifferent
           mā
           may
           see
           how
           fraudulentlie
           these
           men
           deale
           ,
           by
           a
           false
           Muster
           of
           Scriptures
           and
           Fathers
           to
           delude
           the
           simple
           ,
           &
           make
           them
           beleeve
           that
           both
           these
           ar
           on
           their
           side
           ,
           whereas
           I
           shall
           showe
           (
           Godwilling
           )
           that
           there
           is
           no
           such
           thing
           ,
           and
           whatsoever
           is
           set
           down
           in
           this
           TOUCH-STONE
           ,
           to
           be
           either
           grossly
           mistaken
           ,
           willfully
           perverted
           ,
           slanderously
           imputed
           ,
           or
           so
           weaklie
           performed
           ,
           that
           he
           hath
           relyed
           not
           so
           much
           on
           the
           strength
           of
           his
           Cause
           ,
           as
           on
           the
           weaknes
           &
           tractablenes
           of
           his
           simple
           and
           ungrounded
           Proselyts
           ,
           whom
           they
           perswade
           ,
           
             fide
             implicit●
             ,
          
           to
           take
           all
           upon
           Trust
           ,
           and
           Beleeve
           as
           the
           Church
           beleeveth
           ,
           and
           that
           they
           are
           the
           Church
           ,
           contrar
           to
           that
           
             Berean
          
           practise
           
             Act.
          
           17.
           11.
           
           And
           
           that
           Apostolicall
           precept
           .
           1.
           
           
             Ioh.
             4.
             1.
             
             Beloved
             ,
             Beleeue
             not
             every
             Spirit
             ,
             but
             try
             the
             spirits
             whether
             they
             bee
             of
             God
             ,
             because
             many
             false
             Prophets
             are
             gone
             out
             in
             the
             World
             ,
          
           at
           whose
           credulity
           I
           could
           not
           but
           wonder
           ,
           how
           they
           can
           be
           catched
           in
           such
           Cobweb
           snares
           ,
           and
           be
           seduced
           by
           such
           weake
           arguments
           in
           the
           time
           of
           Gospell-light
           and
           means
           of
           resolution
           ,
           were
           not
           that
           (
           as
           the
           Apostle
           speaketh
           2.
           
           
             Thess
             .
          
           2.
           10.
           )
           
             That
             they
             are
             given
             over
             by
             the
             deceivablenes
             of
             unrighteousnes
             to
             beleeve
             lies
             ,
             because
             they
             received
             not
             the
             loue
             of
             the
             Truth
             ,
          
           and
           therefore
           as
           BHRNARD
           sayeth
           of
           such
           .
           Serm.
           66.
           in
           CANTICA
           ,
           
             They
             are
             not
             convinced
             with
             reason
             ,
             because
             they
             understand
             not
             ,
             nor
             by
             Authorities
          
           (
           to
           wit
           of
           Scripture
           )
           
             becaus
             they
             receiue
             them
             not
          
           (
           sayeth
           he
           )
           
             nor
             are
             they
             moved
             by
             perswasion
             ,
             because
             they
             are
             perverse
             and
             yeeldeth
             not
             .
          
           For
           
           all
           which
           notwithstanding
           ,
           my
           heartie
           wish
           shall
           be
           ,
           that
           as
           the
           LORD
           did
           to
           PAULL
           ,
           
             Act.
          
           9.
           18.
           the
           scales
           of
           errour
           and
           ignorance
           may
           likewise
           fall
           from
           their
           eyes
           ,
           that
           GOD
           may
           haue
           Glory
           ,
           His
           Church
           joy
           in
           their
           conversion
           ,
           &
           their
           owne
           soules
           salvation
           in
           the
           Day
           of
           their
           account
           ,
        
         
           Amen
           .
        
      
    
     
       
         
         
           
             AN
             ANSWER
          
           To
           
             A
             Popish
          
           PAMPHLET
           Called
           The
           
             Touch-Stone
          
           of
           the
           Reformed
           Gospell
           .
           
             AND.
             1.
             
             To
             the
             Preface
             .
          
        
         
           IN
           the
           Preface
           the
           
             Pamphletter
          
           First
           glorying
           that
           hee
           confoundeth
           Us
           by
           our
           own
           Bible
           ,
           
           most
           impudentlie
           First
           beginneth
           with
           a
           Generall
           accusing
           of
           the
           Translation
           thereof
           ,
           in
           a
           number
           of
           grosse
           corruptions
           and
           falsifications
           ,
           wherof
           notwithstanding
           he
           instances
           not
           one
           ,
           nor
           is
           able
           to
           do
           .
           Wherunto
           therefore
           I
           shall
           answer
           not
           onely
           by
           retortion
           in
           the
           generall
           ,
           but
           in
           particulare
           shall
           instance
           in
           their
           vulgare
           Latine
           Translation
           whereof
           Hee
           speaketh
           ,
           and
           so
           much
           extolleth
           as
           free
           of
           the
           like
           .
           First
           ,
           
             Grosse
             corrupting
          
           of
           the
           Text
           ,
           contrary
           to
           the
           Originall
           .
           2
           
             Adding
          
           to
           the
           Text
           of
           Scripture
           .
           3.
           
           
             Taking
             from
             the
             same
             ,
          
           both
           contrar
           to
           that
           sad
           commination
           
             Revel
             .
          
           22.
           19.
           and
           4.
           which
           is
           worst
           of
           all
           ,
           cleare
           
             contradicting
          
           of
           Scripture
           and
           in
           place
           of
           a
           Multitud
           of
           each
           sort
           ,
           I
           shall
           onelie
           for
           brevities
           sake
           bring
           a
           few
           examples
           .
        
         
         
           1.
           
           Then
           of
           corrupting
           Scripture
           ▪
           
             Gen.
          
           3.
           15.
           where
           it
           is
           spoken
           of
           Christ
           as
           the
           seed
           of
           the
           woman
           .
           
             It
             shal
             bruise
             thy
             head
             .
          
           It
           is
           said
           in
           their
           vulgare
           Translation
           ,
           
             Shee
             shal
             bruise
             thy
             head
             ,
          
           blasphemouslie
           (
           as
           their
           use
           is
           )
           ascribing
           to
           the
           virgin
           
             Marie
          
           the
           victorie
           over
           Satan
           in
           the
           work
           of
           our
           Redemption
           .
           VVhich
           is
           only
           proper
           to
           CHRIST
           .
           Likewise
           
             Heb.
          
           13.
           16.
           where
           it
           is
           said
           of
           
             Doing
             good
             and
             communicating
             ,
          
           that
           
             with
             such
             sacrifices
             God
             is
             well
             pleased
          
           In
           their
           Translatiō
           ,
           for
           establishing
           of
           the
           merit
           of
           works
           ,
           it
           is
           said
           ,
           
             For
             with
             such
             sacrifices
             God
             is
             promerited
             .
          
           also
           
             Rom.
          
           1.
           4.
           wher
           it
           is
           said
           ,
           That
           
             CHRIST
             was
             declared
             to
             bee
             the
             Sonne
             of
             GOD
             ,
          
           It
           is
           said
           in
           their
           Translation
           ,
           that
           
             Hee
             was
             predestinat
             to
             be
             the
             Sonne
             of
             GOD.
          
           which
           is
           a
           lurd
           errour
           .
        
         
           2.
           
           Of
           
             adding
             to
             Scripture
             ,
             Act.
          
           5.
           
           15.
           is
           adduced
           in
           this
           
             Touch-ston
             ,
          
           to
           prove
           miraculous
           vertue
           of
           Reliques
           ,
           to
           which
           these
           words
           are
           added
           ,
           which
           are
           not
           in
           the
           Original
           ,
           
             That
             they
             might
             be
             delivered
             frō
             their
             infirmities
             .
          
           Next
           ,
           unto
           these
           words
           of
           our
           Saviour
           ,
           
             Math.
             26.
             26.
             
             This
             is
             my
             Bodie
             .
          
           In
           their
           conjuring
           of
           consecrating
           of
           the
           bread
           ,
           they
           add
           a
           fift
           word
           ,
           
             (
             enim
             )
          
           or
           
             (
             for
             )
          
           VVhich
           they
           make
           operative
           in
           producing
           their
           Transsuhstantiation
           .
           And
           the
           fyve
           words
           to
           be
           answereable
           to
           such
           mysteries
           as
           
             Gabriel
             Biel
          
           hath
           set
           downe
           in
           the
           like
           number
           of
           fyve
           in
           his
           38.
           lecture
           of
           the
           Canon
           of
           the
           Masse
           ,
           Fol.
           65.
           
        
         
           3.
           
           Of
           
             taking
             from
             the
             Scripture
             .
          
           ps
           .
           99.
           5.
           
           It
           is
           said
           according
           to
           the
           originall
           .
           
             Worship
             at
             His
             Footstoole
             ,
          
           as
           it
           is
           in
           likemanner
           said
           verse
           9.
           
           
             Worship
             at
             His
             holie
             Hill
             ,
          
           and
           yet
           in
           their
           Translation
           ,
           for
           the
           maintayning
           
           of
           their
           adoration
           of
           images
           ,
           they
           take
           out
           the
           word
           
             (
             at
             )
          
           and
           say
           
             Worship
             yee
             His
             footstoole
             .
          
           Next
           ,
           
             Rom.
          
           11.
           6.
           the
           words
           ,
           
             But
             if
             it
             bee
             of
             works
             ,
             then
             no
             more
             of
             grace
             ,
             otherwise
             work
             is
             no
             more
             work
             ,
          
           ar
           in
           their
           Translation
           quyte
           purged
           out
           ,
           because
           they
           make
           so
           clearlie
           against
           their
           
             Iustification
             by
             works
             .
          
           Againe
           
             Heb
             ,
          
           1.
           3.
           it
           is
           said
           ,
           
             having
             by
             himself
             purged
             our
             sinnes
             ,
          
           in
           their
           Translation
           ,
           these
           words
           
             (
             by
             Himself
             ,
             )
          
           are
           taken
           out
           ,
           to
           make
           place
           thereby
           to
           
             mens
             satisfactions
             .
          
           Likewise
           ,
           
             Math.
          
           9.
           13.
           where
           it
           is
           said
           ,
           
             I
             came
             not
             to
             call
             the
             righteous
             but
             sinners
             to
             Repentance
             ,
          
           these
           words
           
             (
             to
             repentance
             )
          
           are
           taken
           out
           ,
           which
           show
           the
           end
           of
           Christs
           comming
           and
           calling
           of
           sinners
           ,
           I
           might
           instance
           many
           more
           places
           ,
           as
           
             Ioh.
             5.
             16.
             1.
             
             Cor.
          
           15.
           54
           ,
           where
           a
           whole
           sentence
           is
           rased
           out
           ,
           but
           these
           shall
        
         
         
           4.
           
           VVhich
           is
           grossest
           of
           all
           ,
           I
           shal
           instance
           where
           their
           Translation
           is
           directlie
           
             contrarie
             and
             contradictory
          
           to
           the
           Originall
           ,
           as
           1.
           
           
             Gen
             ,
          
           49.
           24.
           it
           is
           said
           concerning
           IOSEPH
           ,
           
             The
             armes
             of
             his
             hands
             were
             made
             strong
             ,
          
           but
           in
           their
           vulgar
           Translation
           ,
           the
           words
           are
           ,
           
             The
             armes
             of
             his
             hands
             were
             made
             weake
             .
          
           Next
           IOSUA
           5.
           6.
           it
           is
           said
           ,
           
             Vnto
             whom
             the
             LORD
             did
             sweare
             that
             hee
             would
             not
             showe
             them
             the
             Land
             ,
          
           but
           in
           their
           Translation
           it
           is
           quyte
           contrar
           ,
           
             That
             he
             would
             show
             them
             the
             Land.
          
           Againe
           ,
           IOSUA
           11.
           19.
           it
           is
           said
           ,
           
             There
             was
             not
             a
             Citie
             that
             made
             peace
             with
             the
             Children
             of
             Israel
             ,
             saue
             the
             Hivits
             ,
          
           but
           in
           their
           Translation
           is
           said
           the
           contrar
           ,
           
             Ther
             was
             no
             City
             which
             did
             not
             render
             ,
             or
             make
             peace
             .
          
           Likewise
           ,
           
             Psal
             .
          
           68.
           22.
           it
           is
           said
           ,
           
             I
             will
             bring
             my
             people
             again
             from
             the
             deepes
             of
             the
             sea
             ,
          
           but
           the
           cōtrar
           is
           in
           their
           ,
           Translation
           ,
           saying
           ,
           
           
             I
             will
             bring
             my
             people
             downe
             to
             the
             deepths
             of
             the
             sea
             .
          
           In
           likemanner
           in
           the
           new
           Testament
           ,
           1.
           
           
             Cor.
          
           15.
           51.
           it
           is
           said
           ,
           
             Wee
             shall
             not
             all
             sleepe
             ,
             but
             wee
             shall
             all
             bee
             changed
             ,
          
           but
           in
           their
           Translation
           it
           is
           thus
           ,
           
             Wee
             shall
             indeed
             all
             rise
             againe
             ,
             but
             wee
             shall
             not
             all
             bee
             changed
             .
          
           Where
           we
           see
           gross
           
             alteration
             ,
          
           aswell
           as
           
             contradiction
             .
          
           And
           againe
           verse
           55.
           where
           it
           is
           said
           ,
           
             O
             Death
             where
             is
             thy
             sting
             ?
             O
             graue
             where
             is
             thy
             victory
             ?
          
           Wee
           see
           againe
           in
           their
           Translation
           grosse
           
             alteration
             ,
          
           the
           words
           being
           these
           ,
           
             Death
             where
             is
             thy
             victory
             ?
             Death
             wher
             is
             thysting
             ?
          
           &
           no
           word
           of
           the
           graue
           at
           all
           .
           The
           like
           of
           which
           grosse
           corruptions
           ,
           
             adding
          
           to
           Gods
           Word
           ,
           
             taking
             from
             it
             ,
          
           and
           
             contradicting
          
           the
           same
           ,
           I
           defie
           al
           the
           Iesults
           ,
           Priests
           ,
           and
           papists
           in
           the
           World
           to
           challenge
           in
           our
           Translations
           .
        
         
           Yea
           the
           more
           yet
           to
           convince
           
           this
           Pamphleter
           ,
           and
           all
           Romanists
           whatsoever
           ,
           concerning
           the
           vi●iositie
           of
           their
           vulgar
           Translation
           ,
           (
           as
           is
           said
           ,
           
             Deut.
          
           32.
           31.
           
           
             Even
             our
             Enemies
             being
             Judges
             )
          
           I
           shall
           instance
           onely
           two
           or
           three
           examples
           ,
           in
           place
           of
           many
           )
           wherein
           themselves
           in
           their
           English
           
             Rhemes
          
           Translation
           of
           the
           new
           Testament
           are
           forced
           to
           aknowledge
           the
           vitiositie
           of
           their
           vulgar
           latine
           ,
           by
           departing
           therefra
           ,
           and
           translating
           these
           places
           just
           as
           we
           do
           .
           as
           1.
           whereas
           
             Ioh.
          
           12.
           35.
           in
           their
           vulgar
           latine
           the
           words
           are
           ,
           
             adhuc
             modicum
             lumen
             in
             vobis
             est
             ,
          
           that
           is
           ,
           
             Yet
             a
             little
             whyle
             the
             light
             is
             in
             you
             ,
          
           the
           
             Rhemists
          
           themselves
           translate
           it
           thus
           ,
           as
           wee
           do
           ,
           and
           according
           to
           the
           Originall
           ,
           
             Yet
             a
             little
             while
             ,
             the
             light
             is
             with
             you
             .
          
           Next
           ,
           
             Rom.
          
           12.
           19.
           whereas
           in
           the
           vulgare
           latine
           it
           is
           ,
           
             Non
             vosipsos
             defendentes
             ,
          
           that
           is
           ,
           
             not
             defending
             your
             
             selves
             ,
          
           against
           reason
           and
           scripture
           forbidding
           lawfull
           defence
           ,
           the
           
             Rhemists
          
           translate
           as
           wee
           do
           ,
           
             Not
             revenging
             your selves
             .
          
           Again
           1.
           
           
             Cor.
          
           15.
           34.
           whereas
           in
           the
           vulgare
           latine
           it
           is
           ,
           
             ad
             reverentiam
             vobis
             loquor
             ,
          
           that
           is
           ,
           
             I
             speake
             it
             to
             yoür
             reverence
             or
             honour
             ,
          
           the
           
             Rhemists
          
           translate
           as
           wee
           do
           ,
           according
           to
           the
           Original
           ,
           
             I
             speake
             to
             your
             shame
             .
          
        
         
           The
           next
           thing
           to
           which
           in
           his
           Preface
           I
           am
           to
           answere
           ,
           is
           concerning
           the
           sense
           and
           meaning
           of
           the
           places
           of
           Scripture
           contraverted
           ,
           which
           hee
           sayeth
           is
           ,
           
             The
             ever
             constant
             and
             uniforme
             judgement
             of
             the
             Church
             and
             ancient
             Fathers
             ,
             who
             in
             every
             age
             since
             CHRIST
             ,
             haue
             understood
             the
             point
             in
             question
             in
             that
             sense
          
           (
           sayeth
           hee
           )
           
             which
             Catholicks
             now
             do
             .
          
           Conforme
           therfore
           to
           these
           his
           words
           let
           us
           put
           to
           this
           
             Touch-stone
             ,
          
           (
           which
           hee
           calleth
           the
           Rule
           
           of
           fayth
           )
           some
           chiefe
           poynts
           of
           Poperie
           ,
           and
           see
           whether
           they
           agree
           with
           Scripture
           ,
           as
           the
           same
           is
           expounded
           by
           the
           whole
           stream
           of
           the
           ancient
           fathers
           in
           the
           primitive
           Church
           ,
           who
           haue
           written
           thereon
           ,
           or
           if
           they
           disagree
           not
           as
           farre
           therefra
           ,
           as
           Light
           doth
           from
           darknesse
           ,
           As.
           
        
         
           1.
           
           To
           beginne
           with
           the
           mayne
           point
           of
           Poperie
           ,
           
             The
             Popes
             supremacie
             ,
          
           which
           the
           Pamphleter
           sayeth
           is
           grounded
           on
           
             Math.
          
           16.
           18.
           
           
             Thou
             art
             Peter
             and
             upon
             this
             rock
             w●ll
             I
             build
             my
             Church
             ,
          
           understanding
           
             Peter
          
           to
           be
           this
           rock
           wherof
           Christ
           speaketh
           ,
           and
           yet
           by
           the
           constant
           and
           unanimous
           judgement
           of
           the
           ancient
           Fathers
           &
           Church
           in
           their
           time
           ,
           that
           Text
           importeth
           no
           such
           papall
           supremacie
           ,
           nor
           that
           ,
           by
           that
           rock
           
             Peter
          
           is
           understood
           ,
           but
           either
           CHRIST
           himself
           ,
           or
           that
           fayth
           of
           
           CHRIST
           wherof
           
             Peter
          
           made
           confession
           .
           As
           1.
           
           All
           the
           greeke
           Fathers
           ,
           and
           the
           Easterne
           or
           greeke
           Church
           ,
           who
           oppose
           papall
           supremacie
           even
           unto
           this
           day
           ,
           and
           in
           particulare
           to
           speake
           b●●h
           of
           greek
           and
           latine
           Fathers
           ,
           
             Origen
          
           Tract
           .
           1.
           in
           
             Math.
          
           16
           ,
           
             Chrisostome
          
           Tom.
           3.
           serm
           .
           de
           pentecoste
           ,
           
             Isidorus
             Pelusiota
          
           his
           disciple
           ,
           lib.
           5.
           
           Epist
           .
           55.
           
           
             Theophylact
          
           in
           
             Math.
          
           16.
           
           
             Augustin
             .
          
           Tract
           .
           10.
           in
           1.
           
           Epist
           .
           
             Johannis
             .
          
           &
           Tract
           .
           124.
           in
           
             Johan
             .
             Cyprian
             .
          
           de
           unitate
           Ecclesiae
           .
           
             Ambrose
          
           in
           Epist
           .
           ad
           Ephes
           .
           cap.
           2.
           
           
             Hilare
          
           lib.
           6.
           de
           de
           Trinit
           .
           and
           Pope
           
             Gregory
             himself
             ,
          
           Moral
           .
           in
           
             Job
             .
          
           lib.
           28.
           cap.
           8.
           and
           many
           more
           ,
           which
           consent
           of
           Fathers
           made
           Cardinall
           
             Cusanus
          
           to
           say
           ,
           de
           concord
           ;
           Cathol
           .
           lib.
           2.
           c.
           13.
           altho
           it
           was
           said
           to
           
             Peter
             ,
          
           Thou
           
             art
             Peter
             and
             upon
             this
             rock
             I
             will
             build
             my
             Church
             ,
             yet
             by
             this
             rock
             ,
          
           
           (
           sayth
           he
           )
           
             we
             understand
             CHRIST
             himself
             ,
             whom
             he
             confesseth
             ,
             &
             if
             Peter
             were
             to
             be
             understood
             by
             this
             rock
             ,
             as
             a
             ground-stone
             of
             the
             Church
             according
             to
          
           S.
           Ierome
           ,
           
             are
             not
          
           (
           sayth
           he
           )
           
             the
             rest
             of
             the
             Apostles
             ground-stones
             of
             the
             Church
             inlikemanner
             ?
             of
             whom
             it
             is
             spoken
             in
             the
             Revelation
             .
             Wher
             ,
             by
             the
             Twelve
             stones
             of
             the
             foundation
             of
             that
             Citie
             Jernsalem
             ,
             which
             is
             the
             holy
             Church
             ,
             no
             man
             doubteth
          
           (
           sayth
           he
           )
           
             but
             all
             the
             Apostle
             :
             are
             to
             be
             understood
             ,
          
           And
           therfore
           sayth
           that
           same
           Cardinall
           )
           
             wee
             know
             that
             Peter
             received
             no
             more
             power
             from
             Christ
             than
             the
             other
             Apostles
             ,
             but
             were
             the
             self
             same
             that
             Peter
             was
          
           (
           sayeth
           Cyprian
           de
           Uni
           .
           eccles
           .
           )
           
             indued
             with
             a-lyke
             fellowship
             ●oth
             of
             honour
             and
             power
             .
          
        
         
           And
           not
           only
           doth
           the
           forenamed
           fathers
           expound
           that
           place
           of
           
             Mathew
          
           as
           is
           said
           ,
           severally
           ,
           but
           the
           
           whole
           Fathers
           cōveened
           in
           famous
           generall
           &
           e●umenicall
           Councels
           ,
           haue
           decreed
           against
           any
           such
           Papall
           supremacie
           ,
           which
           Romanists
           would
           prove
           by
           that
           wrested
           place
           of
           Scripture
           ,
           as
           1.
           
           That
           first
           and
           famous
           Councell
           of
           
             Nice
             ,
          
           anno
           .
           325.
           of
           318.
           
           Bishops
           in
           the
           6.
           
           Cannon
           thereof
           .
           2.
           
           The
           Councell
           of
           
             Constantinople
             ,
          
           anno
           380.
           of
           150.
           
           Bishops
           ,
           Can.
           5.
           which
           as
           
             Bellarmin
          
           confesseth
           (
           pref
           .
           de
           Rom.
           pont
           .
           )
           withstood
           altogether
           any
           such
           suptemacie
           .
           3.
           
           The
           Councell
           of
           
             Ephesus
             ,
          
           anno
           434.
           of
           200.
           
           Bishops
           cap.
           4.
           and
           the
           last
           is
           the
           4.
           
           Councel
           of
           
             Chalcedon
             ,
          
           anno
           454.
           of
           430.
           
           Bishops
           ,
           which
           decreed
           peremptorly
           
             Act.
          
           16.
           against
           any
           such
           supremacie
           ,
           as
           
             Bellvrmin
          
           grants
           in
           in
           his
           preface
           forenamed
           ,
           but
           
             (
             non
             sine
             fraude
             )
          
           or
           ,
           
             not
             without
             deceat
             ,
          
           (
           sayeth
           hee
           )
           such
           is
           popish
           pretended
           
           reverence
           of
           Antiquitie
           when
           it
           maketh
           against
           them
           .
           And
           yet
           the
           present
           Roman
           Church
           doeth
           so
           farre
           disagree
           frō
           this
           exposition
           of
           Scripture
           which
           they
           pretend
           for
           papall
           supremacie
           ,
           and
           from
           the
           famous
           Councells
           and
           Fathers
           forenamed
           who
           opposed
           the
           same
           ,
           as
           not
           to
           adhere
           to
           their
           sense
           of
           that
           place
           of
           
             Mathew
             ,
          
           or
           to
           their
           judgement
           of
           papall
           supremacie
           were
           now
           a-dayes
           damnable
           and
           rank
           heresie
           .
        
         
           2.
           
           Next
           to
           come
           to
           that
           proud
           doctrine
           of
           
             merite
             ,
          
           against
           which
           is
           that
           cleare
           Text
           of
           scripture
           ,
           
             Rom.
          
           6.
           23.
           where
           it
           is
           said
           ,
           
             The
             wages
             of
             sinne
             is
             death
             ,
             but
             Life
             Eternall
             is
             the
             gift
             of
             GOD.
          
           Which
           by
           the
           unanimous
           judgement
           of
           the
           ancient
           fathers
           &
           Church
           ,
           is
           acknowledged
           to
           be
           against
           merits
           ,
           therefore
           sayeth
           their
           owne
           
             Cassander
          
           (
           consult
           .
           
           art
           .
           6.
           )
           
             with
             a
             full
             consent
             all
             the
             ancient
             Fathers
             deliver
             ,
             that
             our
             whole
             confidence
             and
             hope
             both
             of
             pardon
             and
             eternall
             life
             is
             to
             be
             placed
             in
             the
             onely
             mercie
             of
             GOD
             ,
             and
             merite
             of
             Christ
             .
          
           As
           we
           see
           particularly
           in
           ORGEN
           .
           l.
           4.
           in
           
             Rom.
          
           cap.
           4.
           
           
             Hilare
          
           in
           
             Math.
          
           can
           .
           20.
           
           
             Ambrose
          
           in
           psal
           .
           118.
           
           Octon
           .
           20.
           
           Et
           in
           exhortatione
           ad
           virgines
           .
           
             Basil
             .
          
           in
           psal
           .
           52.
           
           &
           114.
           
           
             Jerom
          
           lib.
           17.
           in
           Isaiam
           cap.
           64.
           
           
             Chrisostom
             .
          
           in
           Coloss
           .
           hom
           .
           2.
           
           
             Augustin
          
           in
           psal
           .
           36.
           con
           .
           2.
           &
           psal
           .
           32
           con
           .
           1.
           &
           psal
           .
           83.
           circa
           finē
           ,
           As
           also
           psal
           .
           109
           ●irca
           i●itiū
           .
           
             Cyril
          
           also
           of
           Alexandria
           ,
           hom
           .
           4.
           paschas
           .
           
             Gregorie
          
           the
           first
           in
           psal
           .
           7.
           poenit
           .
           
             Fulgentius
          
           ad
           Moninum
           lib.
           1.
           cap.
           10.
           and
           
             Haymo
          
           in
           psal
           .
           132.
           1.
           
           
             Bernard
          
           ser
           .
           1.
           in
           annunc
           .
           
             Mariae
             ,
          
           and
           many
           more
           .
           And
           yet
           the
           present
           Roman
           Church
           differeth
           so
           farre
           frō
           Scripture
           ,
           &
           the
           streame
           
           of
           Antiquitie
           expounding
           the
           same
           in
           this
           point
           ,
           That
           the
           Councell
           of
           
             Trent
          
           in
           the
           decree
           of
           the
           sixt
           Session
           thereof
           ,
           can
           .
           32.
           hath
           accursed
           all
           those
           that
           hold
           not
           the
           doctrine
           of
           mans
           meriting
           of
           eternall
           life
           ,
           by
           his
           owne
           good
           works
           ,
           and
           the
           
             Rhemists
          
           declare
           on
           
             Heb.
             6.
             10.
             
             That
             they
             are
             so
             fully
             worthie
             of
             eternall
             life
             and
             are
             the
             cause
             of
             salvation
             ,
             that
             God
             should
             be
             unjust
             ,
             if
             he
             rendred
             not
             heaven
             for
             them
             .
          
        
         
           3.
           
           
             For
             perfectiō
             of
             scripture
             ,
          
           against
           doctrinall
           traditions
           ,
           that
           place
           
             Gal.
             1.
             8.
             
             Though
             wee
             or
             an
             Angell
             from
             heaven
             preach
             any
             other
             ,
             beside
             that
             which
             wee
             haue
             preached
             unto
             you
             ,
             let
             him
             be
             accursed
          
           by
           the
           constāt
           &
           unanimous
           judgement
           of
           the
           Church
           ,
           &
           all
           ancient
           Fathers
           that
           ever
           write
           on
           that
           place
           ,
           the
           same
           is
           expounded
           to
           be
           the
           scriptures
           of
           the
           old
           &
           new
           Testament
           
           onely
           ,
           beside
           which
           no
           other
           thing
           ought
           to
           be
           taught
           under
           paine
           of
           a
           curse
           ,
           as
           
             Basil
          
           in
           his
           summe
           of
           his
           Moralls
           72.
           expoundeth
           ,
           so
           likewise
           
             Augustin
          
           in
           his
           third
           book
           against
           
             Petilian
          
           cap.
           6.
           saying
           ,
           
             If
             an
             Angell
             from
             heaven
             preach
             to
             you
             any
             thing
             besids
             that
             ,
             which
             is
             in
             the
             scriptures
             of
             the
             Law
             and
             Gospell
             ,
             which
             yee
             haue
             received
             ,
             let
             him
             be
             accursed
          
           (
           sayth
           the
           Apostle
           )
           so
           also
           
             Vincen.
             Lyrinen
             .
          
           adv
           .
           haeres
           .
           c.
           35.
           
           &
           10.
           
           
             Neither
             sayeth
             the
             Apostle
             ,
             if
             they
             teach
             any
             thing
             contrar
             or
             repugnant
          
           (
           sayeth
           
             Chrisostome
             &
             Theophylact.
          
           on
           that
           place
           )
           
             but
             if
             they
             teach
             never
             so
             small
             a
             point
             beside
             that
             ,
             that
             is
             add
             never
             so
             little
             more
             then
             that
             ,
             let
             him
             bee
             accursed
             .
          
           And
           yet
           so
           farre
           doth
           the
           present
           Roman
           Church
           disagree
           from
           the
           true
           meaning
           of
           this
           Text
           of
           scripture
           which
           is
           given
           thereon
           ,
           by
           the
           whole
           streame
           of
           
           antiquitie
           in
           this
           point
           ,
           that
           shee
           hath
           decreed
           contrar
           thereunto
           in
           the
           Councell
           of
           
             Trent
          
           for
           doctrinall
           unwritten
           traditions
           ,
           1.
           decreto
           sess
           .
           4.
           
        
         
           4.
           
           Against
           that
           idolatrous
           
             worshiping
             and
             prayer
             to
             Angels
             ,
          
           that
           Text
           
             Coloss
             .
             2.
             18.
             
             Let
             no
             man
             beguile
             you
             of
             your
             reward
             in
             a
             voluntare
             humilitie
             and
             worshiping
             of
             Angels
             .
          
           is
           expounded
           not
           onely
           by
           the
           ancient
           Fathers
           singly
           writing
           thereon
           ,
           as
           condemning
           all
           prayer
           to
           be
           made
           to
           them
           ,
           as
           we
           see
           in
           
             Chrisostom
             .
          
           in
           Coloss
           .
           2.
           hom
           .
           9.
           and
           in
           
             Origen
             .
             l.
          
           7.
           
           &
           8.
           contra
           
             Celsum
             ,
          
           &
           others
           .
           but
           likewise
           by
           a
           whole
           Councell
           conveened
           together
           (
           as
           
             Theodoret
          
           testifieth
           on
           Coloss
           2.
           )
           saying
           ,
           
             The
             Councell
             which
             conveened
             at
             Laodicea
             the
             cheif
             citie
             of
             Phrygia
             ,
             by
             a
             law
             did
             forbid
             prayer
             to
             Angels
             ,
             condemning
             the
             same
             as
             Idolatry
             ,
             wherby
             
             the
             communion
             both
             of
             Christ
             ●nd
             his
             Church
             was
             forsaken
             ,
             and
             therefore
             accursing
             the
             practisers
             thereof
             ,
          
           Can.
           35.
           saying
           .
           
             if
             any
             man
             be
             found
             to
             giue
             himself
             to
             this
             private
             idolatrie
             ,
             let
             him
             be
             accursed
             .
          
           And
           yet
           the
           present
           Romā
           Church
           doth
           so
           farr
           disagree
           frō
           this
           Apostolicall
           precept
           ,
           expounded
           by
           an
           unanimous
           cōsent
           of
           ancient
           Fathers
           conveened
           in
           Councell
           ,
           that
           she
           will
           haue
           prayers
           put
           up
           to
           Angels
           and
           consequentlie
           shee
           is
           declared
           Idolatrous
           and
           accursed
           .
        
         
           5.
           
           I
           could
           instance
           many
           more
           places
           in
           points
           cōtroverted
           ,
           wherin
           they
           admitt
           not
           that
           sense
           which
           the
           streame
           of
           ancient
           Fathers
           giveth
           theron
           ,
           as
           
             Coloss
             .
          
           3.
           where
           it
           is
           said
           ,
           
             Let
             the
             word
             of
             Christ
             dwell
             in
             you
             richlie
             .
          
           Which
           by
           the
           constant
           and
           unanimous
           exposition
           of
           Fathers
           ,
           is
           for
           peoples
           reading
           and
           
           knowledge
           of
           scripture
           ,
           as
           wee
           see
           in
           
             Chrisostome
          
           hom
           .
           9.
           ●n
           Coloss
           .
           &
           10.
           in
           Iohan
           ,
           
             Augustin
          
           serm
           .
           55.
           de
           tempore
           .
           
             Theodoret
          
           lib.
           5.
           de
           Cur.
           graec
           .
           affect
           .
           and
           others
           ;
           which
           made
           their
           late
           Bishope
           
             Espenceus
             ,
          
           on
           Tit.
           2.
           to
           say
           ,
           
             By
             the
             doctrine
             of
             the
             Apostle
             ,
             and
             conforme
             practise
             of
             of
             the
             primitive
             Church
             ,
             it
             is
             manifest
             that
             of
             old
             the
             reading
             of
             scripture
             was
             permitted
             to
             people
             ,
          
           and
           as
           venerable
           
             Beda
          
           showeth
           in
           his
           third
           book
           of
           the
           English
           ecclesiasticall
           historie
           .
           cap.
           5.
           but
           the
           forenamed
           shal
           suffice
           to
           show
           that
           in
           the
           points
           controverted
           ,
           they
           admitt
           not
           that
           to
           be
           the
           rule
           of
           faith
           ,
           which
           they
           pretend
           to
           be
           the
           rule
           ,
           but
           when
           it
           maketh
           against
           them
           ,
           they
           disdainfullie
           or
           impudentlie
           doth
           reject
           the
           same
           .
        
         
           Lastly
           ▪
           As
           for
           his
           Thrasonick
           brags
           ,
           wherein
           hee
           exceedeth
           all
           
           moderation
           and
           trueth
           ,
           I
           passe
           by
           thē
           ,
           as
           not
           worthy
           of
           any
           answere
           ,
           but
           that
           which
           in
           realitie
           and
           a
           solid
           way
           shall
           bee
           seene
           (
           God
           willing
           )
           in
           this
           ensueing
           reply
           ,
           to
           discover
           his
           frothy
           emptines
           &
           fraud
           ,
           to
           any
           who
           is
           but
           indifferent
           &
           judicious
           ,
           howsoever
           to
           others
           the
           blinded
           and
           imbrutished
           proselyts
           of
           such
           ,
           every
           thing
           that
           commeth
           from
           them
           is
           counted
           as
           of
           old
           the
           Oracles
           of
           
             Delphos
          
           were
           ,
           or
           
             as
             Diana
          
           was
           cryed
           up
           by
           the
           confused
           multitude
           ,
           
             Act.
          
           19.
           34.
           saying
           ,
           
             Great
             is
             Diana
             of
             the
             Ephesians
             .
          
        
      
       
         
           
             AN
             ANSVVERE
          
           To
           the
           
             Touch-Stone
          
           of
           the
           Reformed
           Gospell
           .
        
         
           
             1.
             
             That
             there
             is
             not
             in
             the
             Church
             
             one
             ,
             and
             that
             ,
             an
             infallable
             rule
             for
             understanding
             the
             holy
             Scriptures
             ,
             and
             conserving
             of
             Vnitie
             in
             matters
             of
             saith
             .
          
           
             THis
             assertion
             of
             our's
             (
             as
             hee
             calleth
             it
             )
             is
             contrary
             (
             sayth
             hee
             )
             to
             the
             expresse
             words
             of
             our
             own
             Bible
             ,
             which
             he
             nameth
             therafter
             .
             To
             whom
             I
             answere
             1.
             
             In
             generall
             ,
             that
             he
             beginneth
             with
             a
             grosse
             cal●mny
             ,
             affirming
             that
             to
             be
             our
             assertion
             which
             is
             not
             ,
             for
             wee
             deny
             not
             to
             be
             in
             the
             Church
             an
             infallable
             rule
             of
             faith
             ,
             or
             for
             understanding
             the
             Scriptures
             ,
             and
             conserving
             unitie
             in
             the
             matters
             of
             faith
             ,
             as
             our
             Confession
             of
             faith
             showeth
             ,
             anno
             1581.
             art
             .
             18.
             but
             affirmeth
             this
             rule
             of
             faith
             to
             bee
             the
             Scripture
             it self
             ,
             which
             is
             therfore
             called
             the
             
               Canon
            
             or
             rule
             of
             Scripture
             ,
             &
             that
             the
             right
             understanding
             
             thereof
             in
             all
             matters
             of
             faith
             is
             to
             be
             had
             frō
             the
             scripture
             it self
             ,
             and
             that
             analogie
             of
             faith
             clearlie
             set
             downe
             therein
             or
             deryved
             therefra
             .
             as
             Pope
             
               Clement
            
             speaketh
             (
             dist
             .
             37.
             cap.
             14.
             )
             saying
             that
             we
             should
             ,
             
               Ex
               ipsis
               Scripturis
               sens●m
               capere
               veritatis
               ,
            
             that
             is
             ,
             
               Take
               the
               meaning
               of
               the
               Trueth
               out
               of
               the
               Scriptures
               themselves
               ,
            
             which
             he
             calleth
             there
             ,
             
               integram
               &
               firmam
               regulam
               veritatis
               ,
            
             or
             ,
             
               The
               full
               and
               firme
               rule
               of
               Trueth
               .
            
          
           
             Next
             for
             answere
             to
             him
             in
             particulare
             ,
             he
             adduceth
             foure
             places
             of
             Scripture
             most
             impertinent
             ,
             which
             nowise
             maketh
             against
             any
             assertion
             of
             ours
             ,
             but
             whereby
             he
             only
             beats
             the
             wind
             ,
             These
             are
             1.
             
             
               Rō
               .
            
             12.
             2.
             where
             it
             is
             said
             ,
             
               Having
               then
               gifts
               according
               to
               the
               grace
               that
               is
               given
               to
               us
               ,
               whether
               Prophesie
               according
               to
               the
               proportion
               of
               faith
               .
            
             the
             second
             is
             ,
             
             
               Phil.
            
             3.
             16
             ,
             which
             sayeth
             ,
             
               Nevertheless
               whereunto
               wee
               haue
               alreadie
               attayned
               ,
               let
               us
               minde
               the
               same
               thing
               .
            
             the
             third
             is
             ,
             
               Gal.
            
             6.
             16.
             which
             sayeth
             ,
             
               And
               as
               many
               as
               walk
               according
               to
               this
               rule
               ,
               peace
               be
               on
               them
               &
               mercie
               .
            
             the
             fourth
             is
             ,
             1.
             
             
               Cor.
            
             11.
             16.
             which
             sayth
             ,
             
               We
               haue
               no
               such
               custom
               nor
               the
               Churches
               of
               God.
            
             The
             First
             ,
             proving
             only
             (
             as
             their
             owne
             
               Estius
            
             Professour
             at
             
               Duay
            
             showeth
             )
             that
             all
             the
             doctrine
             of
             Teachers
             should
             be
             squared
             according
             to
             the
             rule
             and
             analogie
             of
             faith
             ,
             which
             wee
             also
             mayntaine
             and
             is
             contayned
             in
             Scripture
             ,
             the
             second
             (
             as
             the
             same
             
               Estius
            
             showeth
             )
             exhorteth
             onelie
             to
             Christian
             Unitie
             and
             concord
             ,
             The
             third
             (
             as
             the
             same
             
               Estius
            
             likewise
             out
             of
             
               Chrisostome
            
             and
             
               Theophylact
            
             proveth
             )
             that
             the
             Apostle
             speaketh
             not
             there
             of
             the
             rule
             of
             doctrine
             ,
             but
             of
             life
             ,
             which
             
               verse
            
             
             15.
             hee
             calleth
             the
             new
             creature
             ,
             or
             holinesse
             ,
             to
             which
             he
             exhorteth
             them
             ,
             and
             as
             to
             that
             which
             he
             subjoyneth
             2.
             
             
               Cor.
            
             10.
             15.
             as
             Cardinal
             
               Cajetan
               ,
               Catharinus
            
             and
             the
             
               ordinary
               gloss
            
             expoundeth
             ,
             The
             Apostle
             (
             taking
             the
             Metaphor
             from
             workmē
             to
             whom
             severally
             as
             by
             rule
             o●
             line
             their
             task
             is
             measured
             out
             )
             doeth
             understand
             the
             limits
             onely
             of
             his
             Apostolicall
             mission
             and
             jurisdiction
             ,
             which
             was
             to
             the
             
               Gentiles
               ,
            
             of
             whom
             the
             
               Corinthians
            
             were
             a
             part
             ,
             as
             PETER
             was
             to
             the
             
               Jewes
            
             speciallie
             ,
             and
             as
             wee
             see
             
               Gal.
            
             2.
             7.
             
             And
             the
             fourth
             (
             as
             
               Estius
            
             also
             showeth
             )
             speaketh
             onely
             that
             the
             custome
             of
             the
             Church
             is
             not
             to
             bee
             contentious
             .
          
           
             As
             for
             the
             testimonies
             of
             Fathers
             which
             hee
             bringeth
             heere
             ,
             and
             alongst
             this
             whole
             Pamphlet
             ,
             First
             ,
             I
             may
             answere
             to
             them
             in
             generall
             ,
             
             not
             in
             my
             words
             ,
             but
             in
             their
             own
             
               Gabriel
               Biels
            
             on
             the
             Canon
             of
             the
             Masse
             lect
             .
             41.
             saying
             ,
             
               Their
               authority
               cōpelleth
               no
               mā
               to
               assent
               to
               their
               sayings
               ,
               except
            
             (
             sayth
             he
             )
             
               they
               be
               grounded
               on
               holy
               Scripture
               &
               divine
               reveltion
               .
               Therfore
               before
               this
               be
               manifest
               ,
               it
               is
               lawfull
               to
               controll
               their
               sayings
               ,
            
             (
             sayeth
             hee
             )
             
               and
               to
               bee
               of
               a
               contrary
               judgement
               ,
               wherefore
               ,
            
             sayeth
             
               S.
               Jerom
               ,
               If
               I
               say
               any
               thing
               which
               I
               shall
               not
               prove
               by
               one
               of
               the
               two
               Testaments
               ,
               let
               mee
               not
               bee
               believed
               .
            
             (
             no
             word
             then
             of
             traditions
             )
             and
             
               S.
               Augustin
            
             (
             sayeth
             hee
             )
             
               in
               his
               8.
               
               Epistle
               to
               Jerom
               speaketh
               thus
               ,
            
             saying
             ,
             
               This
               honour
               is
               onelie
               to
               be
               given
               to
               the
               holie
               canonick
               Scriptures
               ,
               that
               whatsoever
               they
               say
               ,
               therefore
               it
               must
               bee
               believed
               to
               bee
               true
               ,
               but
               as
               for
               others
               ,
               I
               reade
               them
               onelie
               upon
               this
               condition
               ,
               that
               however
               famous
               the●
               be
               for
               holines
               or
               learning
               ,
               I
               think
               it
               not
               true
               therefore
               ,
               
               because
               they
               haue
               thought
               so
               ,
               untill
               I
               bee
               otherwise
               perswaded
               by
               canonick
               Scriptures
               or
               probable
               reasons
               that
               they
               haue
               not
               erred
               from
               the
               Trueth
               .
               and
               which
               is
               more
            
             (
             sayeth
             hee
             )
             
               we
               see
               that
               one
               holie
               father
               somtimes
               contradicteth
               another
               ,
               as
               holy
               Cyprian
               contradicteth
               Augustin
               concerning
               the
               rebaptising
               of
               Hereticks
               &
               Scismaticks
               ,
               as
               likewise
               hee
               contradicteth
               Ierome
               concerning
               Pauls
               reprehending
               of
               Peter
               ,
               and
               so
               of
               many
               other
               like
               examples
               I
               might
               speake
            
             (
             sayth
             he
             .
             )
             These
             are
             all
             their
             owne
             
               B●e●s
            
             words
             ,
             and
             what
             little
             reckning
             Iesuits
             make
             of
             Fathers
             or
             their
             exposition
             of
             Scripture
             when
             they
             disagree
             with
             them
             ,
             and
             jump
             with
             those
             whom
             they
             call
             
               Calvinists
               ,
            
             I
             will
             showe
             by
             this
             one
             instance
             ,
             
               Maldonat
               .
            
             on
             
               Ioh.
            
             6.
             62.
             bringeth
             
               Augustins
            
             exposition
             of
             that
             place
             ,
             (
             which
             is
             also
             
               Beda
            
             and
             
               Ruperts
            
             exposition
             )
             
             and
             with
             it
             another
             exposition
             whereof
             hee
             sayeth
             ,
             
               Hee
               will
               not
               deny
               that
               hee
               hath
               no
               other
               man
               as
               Authour
               thereof
               ,
               but
               yet
            
             (
             sayth
             he
             )
             
               I
               wil
               rather
               approve
               it
               than
               Augustins
               which
               of
               all
               other
               is
               the
               most
               probable
               ,
               because
               that
               this
               is
               more
               repugnant
               to
               the
               meaning
               of
               the
               Calvinists
               .
            
             But
             not
             taking
             advantage
             either
             of
             
               Biels
            
             words
             ,
             or
             of
             these
             I
             come
             in
             particulare
             to
             
               Vincentius
               Lyrinensis
            
             words
             which
             he
             bringeth
             ,
             saying
             ,
             
               That
               the
               line
               of
               Propheticall
               &
               Apostolicall
               expositiō
               should
               be
               directed
               according
               to
               the
               rule
               of
               the
               Ecclesiasticall
               &
               Catholick
               sense
               ,
            
             but
             he
             forgets
             the
             words
             of
             that
             ancient
             Authour
             ,
             both
             before
             and
             after
             
               cap.
            
             2.
             
             &
             35.
             wher
             he
             sayth
             before
             these
             words
             .
             
               That
               the
               Scripture
               is
               a
               perfect
               rule
               ,
               full
               ,
               and
               more
               than
               sufficient
               for
               decision
               of
               al
               controversies
               in
               points
               of
               faith
               ,
               with
               which
               therefore
               all
               Ecclesiasticall
               
               and
               Catholick
               sense
               must
               agree
               ,
               and
               that
               onelie
               must
               be
               held
               which
               hath
               beene
               believed
               ever
               ,
               every
               where
               ,
               and
               by
               all
               .
            
             And
             so
             this
             testimony
             maketh
             nothing
             against
             us
             ,
             and
             to
             which
             rule
             and
             words
             of
             
               Vincentius
            
             if
             wee
             will
             apply
             the
             points
             of
             Poperie
             ,
             as
             I
             haue
             showne
             by
             five
             particulars
             in
             answere
             to
             the
             
               Preface
               ,
            
             wee
             shall
             find
             them
             quyte
             contrary
             and
             disagreeable
             ,
             yea
             ,
             and
             to
             bee
             onelie
             meere
             novelties
             .
          
           
             And
             albeit
             with
             
               Vincentiꝰ
               ,
               Bellar.
            
             (
             lib.
             4.
             de
             verbo
             c.
             7.
             
             §
             .
             ad
             hunc
             .
             )
             as
             also
             the
             Iesuit
             
               S●lmeron
            
             in
             1.
             
             Iohan
             .
             3.
             disp
             .
             25.
             
             §
             .
             30
             )
             affirme
             
               That
               whē
               he
               Fathers
               all
               of
               thē
               ,
               or
               almost
               all
               agree
               in
               one
               judge-ment
               ,
               or
               in
               the
               exposition
               of
               any
               place
               of
               the
               scripture
               ,
               that
               then
               they
               gi●e
               a
               sure
               and
               inevitable
               argument
               of
               Catholick
               veritie
               and
               of
               a
               sure
               and
               sound
               exposition
               of
               Scripture
               ,
            
             yet
             according
             to
             this
             rule
             ,
             let
             tryall
             
             be
             (
             beside
             the
             former
             five
             )
             but
             in
             this
             one
             point
             of
             poperie
             ,
             to
             wit
             ,
             
               The
               Virgin
               Mari's
               conception
               without
               sinne
            
             (
             decreed
             in
             the
             Councell
             of
             
               Trent
               ,
            
             decreto
             5.
             
             Sess
             .
             5.
             )
             whether
             it
             bee
             of
             Catholick
             veritie
             or
             not
             ,
             and
             (
             I
             hope
             )
             it
             shall
             be
             found
             but
             a
             lurd
             errour
             and
             a
             blafphemous
             noveltie
             .
             And
             that
             they
             go
             closs
             and
             crosse
             against
             the
             unanimous
             expositiō
             of
             Scripture
             which
             all
             the
             Fathers
             give
             and
             agree
             therin
             .
             For
             example
             
               Rom.
            
             5.
             12.
             
             It
             is
             said
             of
             Adam
             .
             
               In
               whō
               all
               have
               sinned
               .
            
             from
             which
             text
             
               all
               the
               holie
               fathers
               with
               one
               mouth
            
             (
             sayeth
             their
             Bishop
             
               Canus
            
             loc
             .
             theol
             .
             lib.
             7.
             cap.
             1.
             
               affirmeth
               the
               blessed
               virgin
               to
               have
               been
               conceived
               in
               originall
               sinne
               ,
            
             of
             whome
             he
             citeth
             18.
             &
             their
             words
             in
             particular
             ,
             The
             like
             doth
             Cardinall
             
               cajetan
            
             in
             his
             treatise
             concerning
             this
             matter
             which
             he
             wrote
             to
             Pope
             
               Ieo
            
             
             the
             tenth
             (
             ●om
             .
             2.
             opusc
             .
             tract
             .
             1.
             cap.
             5.
             )
             The
             like
             also
             doeth
             the
             master
             of
             sentences
             witnesse
             ,
             lib.
             3.
             dist
             .
             3.
             saying
             ,
             
               It
               may
               be
               truely
               said
               ,
               &
               we
               must
               believe
               according
               to
               the
               unanimous
               testimonies
               of
               the
               holy
               fathers
               ,
               that
               the
               flesh
               which
               Christ
               tooke
               was
               formerly
               subject
               to
               sinne
               ,
               as
               the
               rest
               of
               the
               Virgins
               flesh
               ,
               but
               was
               sanctified
               &
               made
               pure
               by
               the
               operation
               of
               the
               Holy
               Ghost
               ,
            
             therefore
             
               Bernard
            
             in
             his
             174.
             
             Epistle
             to
             the
             channons
             of
             
               Lions
               ,
            
             having
             disputed
             that
             point
             Learnedly
             ,
             Concludes
             ,
             
               that
               Christ
               onely
               being
               excepted
               ,
               of
               all
               others
               that
               have
               been
               borne
               of
               Adam
               ,
               it
               may
               be
               said
               ,
               which
               humbly
               and
               truly
            
             (
             sayeth
             he
             )
             
               David
               sayeth
               of
               himselfe
               ,
               I
               was
               shapen
               in
               iniquity
               and
               in
               sinne
               did
               my
               mother
               conceive
               me
               ,
            
             and
             therefore
             in
             the
             same
             place
             he
             calleth
             the
             feast
             of
             her
             conception
             without
             sin
             ,
             
               a
               presumptious
               noveltie
               ,
               the
               mother
               of
               rashnes
               ,
               the
               
               sister
               of
               superstition
               ,
               and
               daughter
               of
               inconstancie
               .
               &
               whosoever
               denyeth
               that
               all
               others
               without
               exception
               ,
            
             (
             except
             Christ
             )
             
               are
               conceived
               in
               sin
               ,
               he
               is
               found
            
             (
             sayeth
             
               Augustin
            
             lib.
             5.
             con●
             .
             
               Iulian.
            
             cap.
             9.
             )
             
               to
               be
               a
               detestable
               heretick
               ,
            
             because
             herby
             
               (
               as
               Salmeron
               testifies
            
             in
             Rom.
             5.
             disp
             .
             49.
             )
             
               Aquinas
            
             sayeth
             ,
             
               that
               this
               were
               to
               equal
               the
               virgin
               Mary
               with
               Christ
               himselfe
               .
            
          
           
             And
             yet
             notwithstanding
             of
             so
             cleare
             a
             place
             of
             scripture
             ,
             so
             unanimously
             expounded
             by
             all
             the
             ancient
             fathers
             ,
             which
             
               Billarmin
            
             &
             
               Salmeron
            
             calleth
             
               a
               sure
               &
               inevitable
               argument
               of
               catholick
               verity
               ,
               and
               soundexposition
               of
               scripture
               .
            
          
           
             
               Yet
               for
               al
               this
            
             (
             sayeth
             
               Bellarmin
            
             cōtradicting
             himselfe
             ,
             lib.
             4.
             
               de
               amissa
               gratia
            
             cap.
             15.
             
             §
             .
             
               ab
               hac
               )
               seing
               the
               Councell
               of
               Trent
               hath
               decreed
               the
               contrary
               ,
               as
               likewise
               Pope
               Sextus
               4.
               and
               Pius
               5.
               they
               are
               not
               to
               be
               accounted
               catholicks
               
               that
               esteemes
               this
               an
               errour
               ,
            
             and
             consequently
             all
             the
             ancient
             fathers
             ,
             are
             not
             to
             be
             accounted
             Catholicks
             ,
             nor
             Cardinal
             
               Cajetan
               ,
            
             bishop
             
               Canus
            
             nor
             ther
             master
             
               of
               sentences
               ,
            
             and
             canonized
             
               Aquinas
               ,
            
             and
             many
             more
             besides
             .
          
           
             VVee
             see
             then
             howsoever
             they
             pretend
             traditiō
             ,
             or
             the
             unanimous
             consent
             of
             fathers
             to
             be
             the
             rule
             of
             faith
             ,
             or
             exposition
             of
             the
             scripture
             ,
             yet
             when
             they
             please
             ,
             and
             findeth
             the
             same
             displeasing
             to
             them
             ,
             they
             vilyfie
             and
             rejects
             the
             same
             ,
             therefore
             thus
             sayeth
             the
             Iesuit
             
               Valentia
               ,
            
             in
             the
             last
             chapter
             of
             the
             5.
             booke
             of
             his
             analysis
             ,
             
               that
               any
               by
               gone
               tradition
               without
               the
               authority
               of
               the
               present
               Church
               is
               not
               a
               sufficient
               ●udge
               ●f
               controversies
               of
               faith
               .
            
             So
             also
             speakes
             Cardinall
             
               Cajetan
            
             in
             the
             begining
             of
             his
             comentars
             on
             
               Genesis
               ,
            
             as
             also
             
               Baronius
            
             tom
             .
             1.
             annal
             .
             
             anno
             34.
             num
             .
             213.
             
          
           
             And
             if
             we
             will
             consider
             what
             certainty
             ,
             or
             rather
             what
             fluctuating
             uncertantie
             is
             in
             the
             moderne
             sense
             ,
             or
             exposition
             that
             the
             present
             Roman
             Church
             now
             puts
             upon
             scripture
             ,
             whereon
             to
             build
             their
             faith
             ,
             Let
             Cardinall
             
               Cusanus
            
             words
             testyfie
             (
             epist
             .
             2.
             
               ad
               Bohemos
            
             pag.
             833.
             and
             838.
             )
             who
             sayeth
             ,
             
               That
               one
               time
               the
               Church
               iuterprets
               the
               Scripture
               one
               way
               ,
               and
               at
               another
               tyme
               another
               way
               ,
               and
               that
               the
               understanding
               of
               the
               scripture
               ,
               must
               follow
               her
               practise
               ,
               &
               when
               she
               changeth
               her
               judgement
               ,
               God
               also
               changeth
               his
               ,
            
             then
             which
             ,
             I
             know
             not
             what
             can
             be
             grearer
             blasphemy
             .
          
           
             Next
             ,
             for
             answere
             to
             that
             testimonie
             which
             he
             brings
             out
             of
             
               Tertullian
               ,
            
             where
             he
             sayth
             ,
             
               we
               admit
               not
               our
               Adversaries
               to
               dispute
               out
               of
               scripture
               ,
               till
               thy
               can
               show
               who
               their
               ancessors
               were
               ,
               and
               from
               whom
               they
               received
               th●
               
               scriptures
               .
            
             These
             words
             of
             
               Tertullian
            
             makes
             no
             wayes
             against
             us
             ,
             whereby
             he
             denieth
             not
             that
             the
             scripture
             is
             the
             rule
             of
             faith
             ,
             or
             of
             disputes
             concerning
             the
             same
             ,
             as
             he
             showeth
             ,
             against
             
               hermogenes
               ,
            
             cap.
             22.
             saying
             ,
             
               let
               these
               of
               Hermogenes
               shop
               show
               that
               it
               is
               written
               ,
               and
               if
               it
               be
               not
               written
               let
               them
               feare
               that
               woe
               which
               is
               allotted
               to
               such
               as
               adde
               or
               take
               away
               .
            
             but
             he
             showeth
             only
             ,
             that
             Apostolicall
             churches
             (
             &
             not
             Rome
             only
             )
             which
             were
             founded
             by
             them
             ,
             and
             to
             that
             time
             had
             keeped
             the
             truth
             which
             they
             had
             delivered
             in
             the
             scriptures
             ,
             committed
             to
             them
             ,
             could
             only
             lay
             best
             claym
             to
             them
             ,
             which
             hereticks
             who
             dissented
             from
             these
             scriptures
             and
             apostolical
             churches
             of
             these
             primitive
             times
             could
             not
             do
             .
          
           
             As
             for
             
               Ireneus
               ,
            
             whom
             only
             he
             citeth
             ,
             but
             not
             his
             words
             ,
             he
             hath
             nothing
             
             in
             that
             place
             that
             favoureth
             tradition
             ,
             as
             an
             unwritten
             rule
             of
             faith
             ,
             for
             so
             he
             should
             not
             agree
             with
             himselfe
             ,
             who
             sayeth
             lib.
             3.
             cap.
             2.
             that
             
               these
               things
               which
               are
               to
               be
               shown
               in
               the
               scriptures
               ,
               can
               not
               be
               made
               manifest
               but
               by
               the
               scriptures
               themselves
               ,
            
             and
             lib.
             3.
             cap.
             1.
             
             
               That
               the
               scriptures
               is
               that
               which
               is
               the
               foundation
               and
               pillar
               of
               our
               faith
               ,
            
             and
             not
             tradition
             or
             any
             unwritten
             rule
             .
          
           
             
               Tertullian
            
             also
             that
             he
             is
             of
             the
             same
             mynd
             ,
             I
             have
             shown
             out
             of
             the
             for●cited
             testimonie
             ,
             concerning
             
               Hermogenes
               ,
            
             and
             who
             in
             that
             same
             22.
             
             Chapter
             .
             sayeth
             ,
             
               that
               he
               adoreth
               the
               fullnes
               of
               scripture
               .
            
          
           
             
               Chrisostome
            
             also
             ,
             hom
             .
             3.
             in
             .
             2.
             
               cor
               .
               calles
               it
               a
               most
               exact
               rule
               and
               ballance
               ,
            
             which
             it
             could
             not
             be
             ,
             if
             either
             it
             wer
             A
             partiall
             rule
             onely
             (
             as
             
               Bellarmin
            
             calleth
             it
             )
             or
             that
             tradition
             were
             the
             rule
             of
             faith
             .
          
           
           
             
               A●gustin
            
             also
             
               de
               bono
               viduitatis
               ,
            
             cap
             1.
             calleth
             it
             ,
             
               a
               fixed
               and
               sure
               rule
               ,
            
             in
             opposition
             (
             as
             it
             were
             )
             to
             unsure
             tradition
             .
          
           
             Yea
             
               Bellarmin
            
             himselfe
             (
             lib.
             1.
             
               de
               verbo
               ,
            
             cap.
             2.
             )
             haveing
             showne
             that
             the
             rule
             of
             our
             faith
             should
             have
             these
             two
             properties
             first
             ,
             that
             it
             should
             be
             most
             sure
             (
             which
             tradition
             can
             not
             be
             ,
             luke
             1.
             4.
             
             (
             2.
             pet
             ▪
             1.
             19.
             
             )
             and
             2.
             most
             known
             ,
             he
             concludeth
             ,
             that
             the
             scripture
             is
             the
             most
             sure
             and
             best
             knowne
             rule
             both
             of
             faith
             and
             manners
             .
          
           
             But
             what
             shall
             I
             speake
             of
             a
             Cardinall
             ,
             when
             a
             Pope
             ,
             to
             wit
             
               Clement
            
             in
             his
             first
             booke
             of
             recognitions
             ,
             cited
             ,
             dist
             .
             37.
             cap.
             
               relatum
            
             calleth
             the
             scripture
             a
             firm
             and
             sound
             rule
             of
             faith
             .
          
           
             
               Basill
            
             also
             hom
             .
             13.
             in
             
               Genesis
            
             sayeth
             ,
             thes
             things
             which
             may
             seem
             to
             be
             ambiguous
             and
             obscure
             in
             
             some
             places
             of
             the
             holy
             scripture
             ,
             must
             be
             explained
             by
             these
             which
             elswhere
             are
             more
             plaine
             and
             manifest
             .
          
           
             
               Augustin
            
             likewise
             ,
             cont
             .
             
               Crescon
               .
            
             Lib.
             2.
             cap.
             31.
             speaking
             of
             an
             epistle
             of
             
               Ciprians
               ,
            
             I
             am
             not
             bound
             (
             sayeth
             he
             )
             to
             the
             authority
             of
             this
             epistle
             ,
             because
             I
             account
             not
             
               Ciprians
            
             writting
             ,
             as
             canonicall
             ,
             but
             I
             examine
             them
             by
             these
             that
             are
             canonicall
             ,
             and
             that
             which
             is
             agreable
             in
             them
             to
             the
             authority
             of
             divine
             scriptures
             ,
             I
             receive
             ,
             and
             that
             which
             is
             not
             agreeable
             ,
             I
             refuse
             .
             Heer
             then
             we
             see
             that
             
               Augustin
            
             would
             have
             the
             scriptures
             only
             to
             be
             the
             rule
             of
             faith
             ,
             and
             of
             divine
             authoritie
             .
          
        
         
           
             2
             THat
             in
             matters
             of
             faith
             we
             must
             not
             relye
             on
             the
             judge-ment
             of
             the
             Church
             or
             her
             Pastours
             .
          
           
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             
               Math.
            
             23.
             2.
             
             Where
             the
             jewish
             people
             are
             commanded
             by
             Christ
             ,
             
               To
               obserue
               all
               whatsoever
               the
               Scribes
               and
               Pharisees
               did
               bidd
               thē
               obserue
               ,
               not
               only
            
             (
             sayeth
             hee
             )
             
               in
               some
               principall
               matters
               ,
               but
               in
               all
               whatsoever
               without
               distinction
               or
               limitation
               .
            
             For
             answere
             to
             whom
             ,
             I
             can
             not
             admire
             enough
             the
             mans
             impudencie
             or
             ignorance
             ,
             seing
             First
             ,
             our
             Saviour
             himself
             showeth
             the
             contrary
             ,
             where
             ,
             
               Math.
            
             16.
             6.
             12.
             lie
             biddeth
             his
             disciples
             and
             others
             ,
             
               Beware
               of
               their
               leaven
               ,
            
             which
             be
             expoundeth
             to
             be
             their
             
               false
               doctrine
               .
            
             2.
             
             The
             Authour
             of
             the
             ordinarie
             gloss
             (
             with
             whom
             agreeth
             
               Lyra
               )
            
             on
             
               Deut.
            
             17.
             10
             sayeth
             ,
             
               Note
               ,
               that
               the
               Lord
               requireth
               ,
               that
               whatsoever
               the
               Priest
               doth
               teach
               thee
               according
               to
               the
               Law
               do
               thou
               ,
               because
               otherwise
               thou
               art
               not
               to
               obey
               them
               .
               Ferus
            
             also
             a
             spanish
             
             Frier
             and
             Preacher
             at
             
               Mentz
               .
            
             on
             this
             place
             speaketh
             thus
             ,
             
               Christ
               would
               not
               that
               they
               should
               receive
               all
               the
               doctrines
               of
               the
               Pharisees
            
             (
             sayeth
             hee
             )
             
               but
               so
               farre
               only
               as
               they
               agreed
               with
               Gods
               Law
               ,
               else
               they
               should
               haue
               admitted
               all
               the
               false
               glosses
               which
               our
               Saviour
               refuteth
               ,
            
             Math.
             5.
             
               from
               verse
            
             21.
             to
             the
             end
             .
             To
             this
             also
             agreeth
             the
             Iesuite
             
               Maldonat
            
             upon
             this
             place
             ,
             
               And
               that
               Christ
               spake
               not
               of
               their
               owne
               doctrine
               ,
               but
               of
               Moses
               doctrine
               and
               the
               Law
               which
               they
               were
               to
               deliver
               .
            
             The
             publication
             onlie
             being
             theirs
             ,
             but
             the
             doctrine
             the
             Lords
             ;
             as
             we
             see
             
               Math.
            
             28.
             19.
             
          
           
             The
             next
             place
             which
             hee
             bringeth
             is
             
               Luke
            
             10.
             16.
             where
             our
             Saviour
             sayeth
             to
             his
             Apostles
             ,
             
               Hee
               that
               heareth
               you
               heareth
               me
               .
            
             To
             which
             my
             former
             answer
             may
             suffice
             .
             Therefore
             also
             sayeth
             
               Ferus
               ,
               It
               is
               heerby
               evident
               that
               the
               Apostles
               ,
               
               themselves
               ,
               were
               to
               be
               heard
               in
               so
               farre
               only
               as
               they
               were
               Apostles
               ,
               that
               is
               .
               Did
               Christs
               message
               ,
               and
               preached
               and
               taught
               what
               he
               commanded
               them
               ,
               but
               if
               they
               should
               teach
               otherwise
               ,
               or
               any
               doctrine
               contrarie
               to
               Christs
               ,
               then
               they
               were
               not
               Apostles
               ,
               but
               seducers
            
             (
             sayeth
             he
             )
             
               and
               therefore
               not
               to
               bee
               heard
               .
            
          
           
             His
             third
             place
             is
             
               Math.
            
             16.
             19.
             where
             our
             Saviour
             sayeth
             to
             Peter
             ,
             
               What
               soever
               thou
               shall
               bind
               on
               earth
               ,
               shall
               be
               bound
               in
               heaven
               ,
               &c.
               giving
               us
               to
               understand
            
             (
             sayeth
             he
             )
             
               that
               not
               onlie
               the
               bands
               of
               sinnes
               ,
               but
               all
               other
               knots
               &
               difficulties
               in
               matters
               of
               faith
               are
               to
               be
               loosed
               by
               S.
               Peter
               and
               his
               successours
               .
            
             To
             whom
             I
             answere
             1.
             
             Their
             own
             Cardinall
             
               Cusanus
            
             speaketh
             thus
             de
             concord
             .
             Cathol
             .
             lib.
             2.
             cap.
             13.
             
             
               There
               was
               nothing
               said
               to
               Peter
               ,
               which
               was
               not
               said
               to
               all
               the
               rest
               Likewise
               ,
               for
               as
               it
               was
               said
               to
               
               Peter
               ,
               whatsoever
               thou
               shall
               bind
               on
               earth
               ,
               &c.
               was
               it
               not
               said
               also
               to
               all
               the
               rest
               ,
               whatsoever
               yee
               bind
               on
               earth
               ,
               &
               ●
               .
            
             (
             sayeth
             he
             )
             whence
             it
             will
             follow
             that
             all
             knots
             and
             difficulties
             in
             matters
             of
             faith
             are
             to
             be
             loosed
             by
             the
             successours
             of
             all
             the
             rest
             of
             the
             Apostles
             wheresoever
             ,
             aswell
             as
             by
             
               S.
               Peter's
            
             pretended
             successours
             .
             Next
             if
             by
             loosing
             the
             solving
             of
             all
             doubts
             and
             difficulties
             in
             matters
             of
             faith
             bee
             meaned
             ,
             then
             by
             binding
             (
             which
             is
             cōtrar
             to
             loosing
             )
             the
             making
             of
             knots
             &
             difficulties
             in
             matters
             of
             faith
             must
             be
             meaned
             ,
             whernone
             were
             before
             ,
             which
             is
             absurd
             to
             affirme
             .
             And
             which
             when
             
               Peter's
            
             successours
             doth
             on
             earth
             ,
             God
             must
             also
             do
             the
             same
             in
             heaven
             .
             As
             Cardinall
             
               Cusanus
            
             sayth
             Epist
             .
             2.
             ad
             Bohemos
             ,
             p
             ,
             838.
             
             
               That
               when
               the
               Church
               changeth
               her
               judgement
               ,
               God
               also
               changeth
               his
               .
            
             Which
             is
             open
             blasphemy
             .
          
        
         
           
           
             3
             THat
             the
             Scriptures
             ar
             easie
             to
             be
             understood
             ,
             and
             therefore
             ,
             none
             ought
             to
             be
             restrained
             from
             reading
             them
             .
          
           
             VVHich
             sayeth
             hee
             is
             contrary
             to
             the
             expresse
             words
             of
             2.
             
             
               Pet.
            
             3.
             16.
             
             Where
             
               Peter
            
             speaking
             of
             
               Pauls
            
             Epistles
             ,
             sayeth
             
               In
               which
               are
               some
               thinges
               hard
               to
               bee
               understood
               .
            
             To
             which
             I
             answere
             .
             1.
             
             That
             by
             saying
             
               some
               thinges
            
             ar
             hard
             to
             bee
             understood
             ,
             it
             followeth
             ,
             that
             the
             rest
             (
             which
             is
             the
             greater
             part
             )
             are
             not
             hard
             but
             easie
             to
             bee
             understood
             ,
             For
             the
             exception
             of
             
               some
            
             onlie
             ,
             cleareth
             the
             rest
             from
             obscuritie
             ,
             therfore
             from
             the
             greater
             part
             of
             the
             Scripture
             easie
             to
             be
             understood
             which
             concerne
             faith
             &
             manners
             necessary
             to
             salvation
             ,
             wee
             rather
             conclude
             the
             plainnesse
             of
             Scripture●
             &
             that
             people
             should
             reade
             the
             same
             ,
             then
             because
             
               some
               
               thinges
            
             are
             hard
             to
             be
             understood
             ,
             to
             put
             obscuritie
             upon
             the
             whole
             Scripture
             ,
             and
             therefore
             to
             debarre
             people
             frō
             reading
             thereof
             .
             Cheiflie
             seing
             not
             onely
             
               Augustin
            
             lib.
             2.
             de
             doctr
             .
             Christ
             .
             cap.
             9.
             
             But
             
               Bellarmin
            
             also
             consenting
             to
             
               Augustins
            
             words
             ,
             lib.
             4.
             de
             verbo
             cap.
             11.
             
             §
             .
             ultimo
             testifieth
             ,
             
               That
               all
               doctrines
               which
               are
               simplie
               necessary
               for
               all
               men
               to
               salvation
               are
               plainlie
               set
               downe
               in
               scripture
               ,
            
             wher
             upon
             (
             speaking
             to
             the
             people
             in
             his
             55.
             sermon
             .
             de
             tempore
             ,
             hee
             sayeth
             ,
             
               Neither
               let
               it
               suffice
               you
               that
               yee
               heare
               the
               holie
               Scriptures
               read
               in
               the
               Church
               ,
               but
               also
               in
               your
               own
               houses
               either
               reade
               thē
               your selves
               ,
               or
               desire
               others
               to
               reade
               them
               .
            
             And
             so
             likewise
             sayth
             
               Chrisostome
            
             con
             .
             32.
             de
             
               Lazaro
            
             &
             hom
             .
             2.
             in
             
               Math.
               
            
          
           
             The
             next
             place
             which
             he
             bringes
             is
             
               Act.
            
             8.
             30.
             where
             
               Philip
            
             sayeth
             
             to
             the
             
               Eunuch
               .
               Vnderstandeth
               thou
               what
               thou
               readeth
               ?
               who
               said
               how
               can
               I
               without
               a
               guide
               ?
            
             Whereunto
             I
             answere
             ,
             1.
             
             This
             place
             was
             a
             prophecie
             ,
             and
             such
             are
             hard
             to
             be
             understood
             ,
             till
             they
             be
             fulfilled
             ,
             and
             the
             
               Eunuch
            
             was
             a
             Proselyte
             and
             a
             Novice
             onelie
             in
             religion
             ,
             therefore
             from
             one
             place
             which
             was
             propheticall
             and
             dark
             to
             a
             Novice
             in
             religion
             ,
             to
             conclude
             that
             the
             Scriptures
             in
             whole
             are
             dark
             &
             obscure
             ,
             and
             therefore
             not
             to
             bee
             read
             by
             people
             ,
             is
             an
             absurd
             consequence
             .
             Yea
             this
             place
             rather
             maketh
             against
             papists
             ,
             seing
             the
             
               Eunuchs
            
             practise
             heere
             was
             reading
             of
             the
             Scripture
             ,
             which
             
               Philip
            
             did
             not
             reprehend
             in
             him
             (
             as
             popish
             Priests
             would
             haue
             done
             )
             but
             only
             explaineth
             unto
             him
             the
             Prophesie
             ,
             of
             whom
             it
             was
             meaned
             ,
             and
             that
             it
             was
             ▪
             fulfilled
             by
             Christs
             suffering
             ,
             
             and
             so
             maketh
             him
             thereby
             to
             bee
             a
             Christian
             convert
             ,
             the
             occasion
             of
             which
             benefit
             ,
             the
             reading
             of
             the
             Scripture
             did
             afford
             unto
             him
             .
             Wherupon
             sayeth
             their
             owne
             
               Carthusian
               ,
               Great
               was
               the
               care
               of
               that
               Heathen
               man
            
             (
             sayeth
             hee
             )
             
               and
               his
               diligence
               condemneth
               our
               negligence
               in
               learning
               holie
               Scriptures
               .
            
             Therefore
             also
             
               Chrisostome
            
             giveth
             this
             directiō
             to
             people
             in
             reading
             holy
             scriptures
             ,
             saying
             ,
             (
             in
             his
             10.
             
               homilie
            
             on
             Iohn
             .
             )
             
               That
               which
               is
               easie
               to
               be
               understood
               get
               by
               heart
               ,
               and
               these
               things
               that
               are
               obscure
               ,
               reade
               thē
               over
               often
               ,
               and
               if
               by
               doing
               so
               ,
               you
               cannot
               findout
               the
               meaning
               ,
               go
               to
               thy
               teacher
               .
            
          
           
             The
             third
             place
             which
             he
             brings
             is
             ,
             Luke
             ,
             24.
             25.
             
               where
               Christ
               expoundeth
               to
               his
               Disciples
               al
               things
               concerning
               himselfe
               .
            
             To
             which
             I
             answere
             ,
             that
             this
             maketh
             nothing
             against
             peoples
             reading
             of
             scripture
             ,
             commanded
             
             by
             
               Christ
            
             himselse
             ,
             
               Iohn
            
             5.
             39.
             injoyned
             by
             the
             
               Apostle
               ,
               Eph.
               6.
               17.
               
               Coloss
               .
            
             3.
             16.
             and
             for
             which
             
               Timothy
            
             was
             commended
             ,
             2.
             
             
               Tim.
               3
               15.
               
               That
               from
               a
               childe
               he
               had
               knowne
               the
               scriptures
               ,
            
             but
             only
             showeth
             that
             hard
             places
             specially
             ,
             such
             as
             prophecies
             ,
             are
             to
             be
             expouned
             to
             people
             ,
             as
             
               Christ
            
             did
             heere
             to
             his
             disciples
             ,
             &
             as
             the
             former
             place
             
               Act.
            
             8.
             30.
             and
             that
             speach
             of
             
               Chrisostome
            
             showeth
             .
          
           
             The
             fourth
             place
             which
             he
             adduceth
             is
             ,
             
               Revel
               .
            
             5.
             1.
             concerning
             the
             sealed
             booke
             which
             none
             was
             able
             to
             open
             ,
             and
             which
             this
             pamphleter
             would
             have
             to
             be
             the
             booke
             of
             scripture
             .
             whereunto
             I
             will
             onely
             answere
             in
             the
             Iesuit
             
               Ribera's
            
             words
             on
             that
             place
             ,
             saying
             ,
             
               The
               prophecie
               of
               these
               things
               which
               shall
               fall
               out
               in
               the
               last
               times
               is
               here
               only
               meaned
               ,
               as
               Andrew
               Archbishope
               of
               Caesarea
               expoundeth
               
               it
            
             (
             sayeth
             hee
             )
             &
             proveth
             that
             hereby
             the
             book
             of
             the
             scripture
             cannot
             be
             meaned
             ,
             because
             evē
             then
             
               Iohn
            
             saw
             this
             book
             sealed
             whē
             this
             revelation
             was
             made
             unto
             him
             ,
             before
             which
             time
             most
             of
             the
             Apostles
             were
             dead
             ,
             
               So
               that
               if
               by
               this
               sealed
               booke
               the
               scripture
               were
               understood
               .
               then
               it
               would
               follow
            
             (
             sayeth
             he
             )
             
               that
               the
               rery
               Apostles
               upon
               whom
               the
               holie
               ghost
               descended
               ,
               in
               their
               time
               understood
               not
               the
               scripture
               ,
               but
               it
               was
               sealed
               even
               to
               Peter
               and
               Paull
               ,
               and
               to
               the
               rest
               who
               died
               before
               this
               revelation
               was
               made
               unto
               Iohn
               .
            
             which
             were
             absurd
             to
             say
             .
          
           
             But
             I
             cannot
             but
             marvell
             that
             he
             should
             bring
             so
             manyplaces
             of
             scripture
             to
             prove
             that
             people
             should
             not
             be
             permitted
             to
             reade
             the
             scripture
             because
             of
             the
             obscurity
             thereof
             ,
             seing
             that
             their
             late
             and
             famous
             Bishope
             
               Espenseus
               ,
            
             on
             
               Titus
               ,
            
             2.
             testifieth
             ,
             
             that
             the
             with-holding
             of
             the
             scripture
             from
             the
             people
             was
             neither
             in
             the
             Apostles
             times
             ,
             or
             agreable
             to
             their
             doctrine
             ,
             nor
             yet
             was
             it
             in
             the
             tyme
             of
             the
             primitive
             Church
             .
             his
             words
             are
             these
             .
          
           
             
               It
               is
               manifest
            
             (
             sayeth
             he
             )
             
               by
               the
               doctrine
               of
               the
               Apostle
               ,
            
             Col.
             3.
             16.
             
               and
               by
               the
               practise
               of
               the
               primitive
               church
               that
               of
               old
               ,
               the
               reading
               of
               the
               scripture
               was
               permitted
               to
               people
               .
            
          
           
             As
             for
             the
             testimonies
             of
             fathers
             which
             he
             bringeth
             ,
             none
             of
             them
             doeth
             prove
             his
             point
             ,
             for
             1.
             in
             
               Irenus
            
             there
             is
             no
             speach
             at
             all
             to
             his
             point
             or
             purpose
             ,
             nor
             tels
             he
             in
             what
             booke
             of
             
               Origen
               .
            
             any
             such
             thing
             is
             to
             be
             found
             ,
             and
             as
             to
             
               Ambrose
            
             testimony
             which
             calleth
             the
             scripture
             
               a
               sea
               ,
               and
               depth
               of
               propheticall
               ridles
               ,
            
             I
             answer
             ,
             that
             no
             man
             denyeth
             but
             that
             (
             as
             
               Gregorie
               ,
            
             also
             speaketh
             in
             his
             epistle
             to
             
               Leander
               )
               it
               is
               as
               a
               sea
               ,
               
               and
               deepe
               wherein
               an
               Elephant
               may
               swime
               ,
               as
               also
               so
               shallow
               wherein
               a
               Lamb
            
             (
             sayeth
             he
             )
             
               may
               wade
               .
            
             containing
             both
             high
             mysteries
             ,
             for
             exercising
             the
             most
             learned
             ,
             as
             also
             most
             easie
             instructions
             ,
             (
             as
             
               David
            
             speaketh
             
               psal
               .
               119.
               130
               
               )
               To
               give
               understanding
               to
               the
               simple
               .
            
             Next
             ,
             to
             
               Augustins
            
             testimony
             ,
             where
             he
             sayeth
             ,
             
               that
               the
               things
               in
               scripture
               which
               he
               knew
               not
               ,
               were
               much
               more
               then
               these
               which
               he
               knew
               ,
            
             I
             answer
             ,
             that
             this
             showeth
             onely
             his
             humility
             ,
             as
             the
             Apostle
             also
             professeth
             ,
             
               that
               in
               this
               life
               he
               knew
               but
               in
               part
               ,
            
             but
             this
             neither
             maketh
             for
             proving
             the
             obscurity
             of
             scripture
             ,
             the
             contrary
             whereof
             he
             affirmeth
             in
             the
             place
             forecited
             ,
             
               de
               doct
               .
               Christ
               ,
            
             lib.
             2.
             cap.
             9.
             not
             yet
             maketh
             it
             against
             the
             peoples
             reading
             of
             scripture
             ,
             whereunto
             so
             earnestly
             he
             exhorts
             them
             ,
             Serm.
             55.
             
               de
               tempore
               ,
            
             and
             as
             for
             
             
               Gregorie
            
             we
             differ
             no
             wayes
             from
             him
             in
             the
             place
             forecited
             .
          
           
             As
             for
             S.
             
               Dennis
            
             testimony
             (
             as
             he
             calleth
             him
             )
             where
             he
             sayeth
             ,
             
               that
               the
               matter
               of
               the
               scriptures
               was
               farre
               more
               profound
               ,
               then
               his
               wit
               could
               reach
               unto
               ,
            
             I
             answere
             ,
             that
             by
             nature
             it
             is
             true
             of
             all
             ,
             except
             (
             as
             
               David
            
             prayes
             psal
             .
             119.
             18.
             )
             
               The
               Lord
               open
               mens
               eies
               that
               they
               may
               understand
               the
               wonders
               of
               his
               Law
               ,
            
             But
             this
             proveth
             not
             that
             therefore
             the
             scriptures
             are
             not
             to
             be
             read
             .
             or
             are
             every
             where
             obscure
             .
          
        
         
           
             4.
             
             THat
             apostolicall
             traditions
             ,
             and
             ancient
             customes
             of
             the
             Church
             (
             not
             found
             written
             in
             the
             word
             )
             are
             not
             to
             be
             received
             ,
             nor
             do
             obleidge
             us
             .
          
           
             VVHich
             he
             sayeth
             is
             expresly
             contrary
             to
             2.
             
             Thess
             .
             21.
             5.
             where
             the
             Apostle
             biddeth
             them
             ,
             
             
               Hold
               fast
               the
               traditions
               which
               they
               had
               beene
               taught
               ,
               whether
               by
               word
               or
               Epistle
               .
               and
               which
               traditions
               by
               word
               ,
               he
               sayeth
               are
               of
               equall
               authoritie
               with
               what
               was
               written
               ,
               if
               not
               more
               ,
               because
               first
               named
               .
            
          
           
             I
             answere
             ,
             
               Nicephorus
            
             and
             
               Theodoret
            
             on
             that
             place
             ,
             showeth
             that
             the
             Apostle
             speaketh
             not
             of
             divers
             doctrines
             of
             faith
             ,
             some
             written
             by
             him
             ,
             &
             others
             not
             written
             ,
             but
             left
             to
             verball
             tradition
             ,
             but
             he
             speaketh
             of
             the
             same
             doctrines
             diverslie
             onely
             delivered
             ,
             to
             wit
             ,
             first
             by
             word
             when
             he
             was
             present
             with
             them
             ,
             &
             the
             same
             thereafter
             by
             Epistle
             ,
             being
             absent
             from
             them
             ,
             even
             as
             he
             speaketh
             ,
             
               Philip.
            
             31.
             saying
             ,
             
               To
               writ
               the
               same
               things
               to
               you
               ,
            
             (
             to
             wit
             ,
             which
             he
             had
             preached
             before
             )
             
               To
               me
               indeed
               is
               not
               greevous
               ,
               but
               for
               you
               it
               is
               safe
               ,
            
             which
             
               Bellarmin
            
             also
             confirmeth
             ,
             (
             lib.
             4.
             
               de
               verbo
            
             cap.
             11.
             )
             
             while
             he
             grants
             ,
             
               That
               al
               things
               ,
               were
               writen
               by
               the
               Apostles
               which
               they
               preached
               to
               the
               people
               ,
               or
               which
               was
               necessar
            
             (
             sayeth
             he
             )
             
               to
               salvation
               .
            
             whence
             it
             followeth
             ,
             that
             what
             was
             not
             written
             by
             the
             Apostle
             thereafter
             to
             the
             
               Thessalonians
               ,
            
             was
             not
             taught
             to
             them
             before
             by
             word
             ,
             as
             also
             what
             was
             not
             written
             by
             the
             Apostles
             ,
             that
             the
             same
             is
             not
             necessar
             to
             salvation
             ,
             and
             consequently
             that
             uuwritten
             doctrinall
             traditions
             are
             not
             necessary
             to
             salvation
             ,
             for
             of
             such
             onely
             is
             the
             question
             ,
             and
             not
             of
             any
             other
             sort
             of
             traditions
             ,
             rituall
             ,
             historicall
             ,
             or
             explicatory
             ,
             which
             doeth
             not
             derogate
             from
             the
             perfection
             of
             scripture
             .
          
           
             The
             second
             place
             which
             he
             bringeth
             ,
             is
             2.
             
             Thess
             .
             3.
             6.
             
             Where
             the
             Apostle
             commands
             ,
             
               Thē
               to
               withdraw
               themselves
               from
               every
               brother
               that
               walks
               disorderly
               ,
               and
               not
               after
               the
               tratradition
               
               which
               they
               received
               of
               him
               ,
            
             to
             which
             I
             answer
             ,
             that
             Cardinall
             
               Cajetan
            
             on
             the
             14.
             verse
             showeth
             that
             what
             he
             calleth
             
               tradition
            
             in
             the
             6.
             verse
             ,
             he
             calleth
             the
             same
             ,
             
               his
               word
               by
               Epistle
            
             in
             the
             14.
             verse
             ,
             and
             therfore
             written
             .
          
           
             
               Aquinas
            
             likewise
             on
             this
             6.
             verse
             showeth
             that
             the
             same
             is
             meaned
             by
             tradition
             ,
             which
             is
             meaned
             ,
             2
             Thess
             .
             2.
             15.
             which
             we
             have
             already
             cleared
             ,
             to
             wit
             ,
             that
             doctrine
             which
             was
             delyvered
             both
             by
             word
             and
             writ
             ,
             by
             word
             first
             ,
             and
             by
             writ
             after
             ,
             but
             the
             most
             simple
             exposition
             is
             this
             (
             sayeth
             their
             
               Estius
               )
               that
               the
               Apostle
               speaketh
               in
               generall
               of
               the
               institution
               of
               a
               Christian
               life
               ,
            
             The
             derection
             whereof
             no
             man
             can
             say
             but
             is
             set
             downe
             in
             scripture
             .
          
           
             The
             third
             place
             which
             he
             bringeth
             is
             ,
             1.
             
             Cor.
             11.
             2.
             where
             the
             Apostle
             praiseth
             them
             
               that
               they
               keeped
               
               the
               traditions
               which
               hee
               had
               delivered
               them
               ,
            
             whereunto
             I
             answere
             ,
             that
             in
             that
             text
             ,
             ther
             is
             not
             a
             word
             of
             tradition
             ,
             but
             as
             their
             owne
             
               vulgare
            
             and
             
               Rhemes
            
             Translation
             hath
             ,
             is
             ,
             that
             they
             keeped
             his
             
               Precepts
               ,
            
             where
             the
             deceatfulnes
             of
             this
             
               Pāpleter
            
             is
             to
             be
             noted
             ,
             that
             to
             seduce
             the
             simple
             when
             hee
             pleaseth
             ,
             hee
             departeth
             from
             the
             vulgare
             Translation
             ,
             which
             at
             other
             times
             hee
             so
             magnifieth
             as
             onlie
             authentick
             ,
             and
             doeth
             idolize
             .
          
           
             As
             for
             the
             testimonie
             which
             hee
             bringeth
             out
             of
             
               Basil
               ,
            
             where
             hee
             sayeth
             ,
             
               Some
               things
               we
               have
               frō
               scripture
               other
               things
               from
               the
               Apostles
               ,
               both
               which
               haue
               alike
               force
               unto
               godlinessis
               .
            
             I
             answer
             .
             First
             ,
             that
             the
             most
             learned
             except
             against
             this
             Booke
             as
             corrupted
             ,
             as
             
               B.
               Andrewes
            
             showeth
             (
             opose
             ▪
             con●
             .
             Peron
             p.
             9.
             )
             2.
             he
             speaketh
             of
             these
             that
             were
             received
             
             frō
             the
             Apostles
             and
             not
             of
             such
             as
             the
             Romanists
             thēselves
             acknowledge
             not
             to
             haue
             ben
             taught
             by
             the
             Apostles
             ,
             neither
             by
             word
             nor
             write
             ,
             as
             the
             
               invocatiō
               of
               saynts
            
             is
             cōfessed
             to
             be
             by
             their
             owne
             
               Ecksꝰ
               ,
            
             Enchird
             .
             c.
             15.
             &
             many
             more
             such
             3
             ▪
             he
             speaketh
             not
             of
             doctrines
             of
             faith
             necessary
             to
             salvatiō
             ,
             all
             which
             
               Bellaer
               .
            
             himself
             granteth
             to
             be
             written
             
               (
               l.
               de
               verbo
            
             c.
             11
             )
             but
             of
             things
             relating
             to
             order
             &
             decencie
             in
             celebration
             of
             holy
             mysteries
             ,
             according
             to
             that
             general
             rule
             1.
             
             
               Cor.
            
             14.
             40.
             
             &
             the
             Apostles
             speech
             ,
             cap.
             11.
             34.
             wher
             he
             sayth
             ,
             
               The
               rest
               I
               will
               set
               in
               order
               whē
               I
               come
               ,
               wherby
               he
               understandeth
            
             (
             sayth
             
               Estiꝰ
               )
               such
               things
               as
               belong
               to
               a
               worthie
               ,
               honest
               ,
               and
               orderlie
               celebratiō
               of
               holy
               mysteries
               ,
            
             &
             so
             speaketh
             also
             
               Lombard
               ,
               Aquinas
               ,
               Cajetan
               ,
            
             and
             the
             Iesuite
             
               A
               lapide
               .
            
          
           
             
               OF
               ANCIENT
               CUSTOMES
               .
            
             
             
               Next
               to
               traditions
               ,
               he
               would
               haue
               the
               anciēt
               customes
               of
               the
               Church
               equally
               to
               be
               received
               ,
               though
               hee
               bringes
               no
               proofe
               frō
               scripture
               or
               fathers
               for
               the
               same
               .
               Wherin
               tho
               I
               might
               answere
               with
               
                 Cyprian
              
               (
               epist
               .
               63.
               )
               saying
               ,
               
                 we
                 must
                 not
                 taek
                 heed
                 what
                 any
                 hath
                 done
                 before
                 us
                 ,
                 or
                 hath
                 thought
                 meete
                 to
                 be
                 done
                 ,
                 but
                 what
                 Christ
                 hath
                 done
                 ,
                 who
                 is
                 before
                 all
                 men
                 ,
                 for
                 we
                 must
                 not
                 follow
                 the
                 custome
                 of
                 men
              
               (
               sayeth
               he
               )
               
                 but
                 the
                 truth
                 of
                 God.
              
               For
               as
               in
               his
               74.
               ep
               .
               to
               
                 Pompeius
              
               he
               sayth
               ,
               
                 Custom
                 without
                 truth
                 ,
                 is
                 nothing
                 else
                 ,
                 but
                 inveterate
                 errour
                 .
              
               As
               also
               sayth
               
                 Basil
                 ,
              
               ep
               .
               80.
               
               
                 We
                 think
                 it
                 not
                 just
                 that
                 custome
                 which
                 hath
                 prevailed
                 ,
                 be
                 held
                 for
                 a
                 law
                 or
                 rule
                 of
                 true
                 doctrin
                 ,
                 but
                 let
                 us
                 stād
                 to
                 the
                 decisiō
                 of
                 divine
                 inspyred
                 scripture
                 .
              
            
             
               Yet
               to
               convince
               him
               ,
               I
               will
               instance
               .
               9.
               points
               of
               popery
               to
               show
               how
               farr
               they
               reject
               the
               Churches
               ancient
               customes
               ,
               as
               .
            
             
             
               1.
               
               Against
               the
               Popes
               universall
               
                 Supremacy
              
               in
               matters
               ecclesiastical
               ,
               that
               first
               and
               famous
               Councell
               of
               
                 Nice
                 ,
              
               convocat
               by
               
                 Constantine
              
               the
               first
               Christiā
               Emperour
               ,
               anno
               325.
               in
               the
               six
               canon
               thereof
               it
               was
               decreed
               
                 That
                 the
                 Bishope
                 of
                 Alexādria
                 should
                 brook
                 the
                 like
                 jurisdiction
                 within
                 his
                 province
                 ,
                 as
                 the
                 Bishope
                 of
                 Rome
                 had
                 in
                 his
                 .
              
               which
               limitatiō
               of
               every
               ones
               jurisdiction
               within
               their
               own
               precincts
               without
               subordination
               ,
               is
               ther
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               the
               anciēt
               customs
               ,
               frō
               which
               anciēt
               custome
               cōfirmed
               by
               so
               famous
               a
               general
               Coūcel
               ,
               how
               far
               the
               
                 pope
              
               hath
               swerved
               since
               ,
               let
               any
               one
               judge
               .
            
             
               2.
               
               
                 For
                 the
                 Popes
                 usurpation
                 of
                 jurisdiction
                 over
                 Princes
              
               in
               temporall
               thinges
               ,
               what
               was
               the
               old
               custome
               of
               the
               Bishops
               of
               Rome
               ,
               
                 Bellarmin
              
               telleth
               us
               ,
               (
               lib.
               1.
               de
               Concil
               .
               cap.
               13.
               )
               who
               speaking
               of
               that
               time
               
               which
               was
               many
               houndrehs
               of
               years
               after
               the
               Apostles
               ,
               sayth
               ,
               
                 That
                 at
                 that
                 time
                 the
                 Bishope
                 of
                 Rome
                 in
                 temporall
                 things
                 was
                 subject
                 to
                 the
                 Emperour
              
               (
               sayeth
               hee
               )
               
                 and
                 because
                 hee
                 acknowledged
                 the
                 Emperour
                 to
                 be
                 his
                 temporall
                 Lord
                 ,
                 therefore
                 he
                 made
                 supplication
                 to
                 him
                 that
                 he
                 would
                 conveene
                 a
                 Councell
                 ,
              
               but
               therafter
               their
               owne
               charter
               monck
               authour
               of
               
                 Fasciculus
                 temporum
                 ,
              
               telleth
               us
               ,
               
                 That
                 in
                 the
                 time
                 of
                 Boniface
                 the
                 2.
                 this
                 ancient
                 custome
                 was
                 rejected
                 ,
                 for
                 ,
                 remarke
              
               (
               sayth
               he
               )
               
                 that
                 about
                 this
                 time
                 the
                 Popes
                 began
                 to
                 oppose
                 thēselves
                 to
                 the
                 Emperors
                 even
                 in
                 temporall
                 things
                 ,
                 farr
                 otherwise
                 thē
                 they
                 wer
                 wont
                 of
                 old
                 .
              
               And
               after
               the
               1200
               ,
               year
               of
               god
               the
               same
               authour
               tells
               us
               ,
               That
               
                 Boniface
              
               the
               8.
               
                 rose
                 up
                 to
                 that
                 hight
                 of
                 pride
              
               (
               sayeth
               hee
               )
               
                 that
                 he
                 called
                 himself
                 Lord
                 of
                 the
                 whol
                 world
                 aswel
                 in
                 temporall
                 as
                 in
                 spirituall
                 things
                 .
              
               Which
               thing
               their
               
                 Sigebert
              
               
               (
               in
               anno
               1088.
               )
               in
               his
               Chronicle
               calleth
               not
               onelie
               a
               noveltie
               ,
               but
               little
               farre
               from
               
                 Heresie
                 .
              
            
             
               3.
               
               
                 For
                 praiers
                 in
                 an
                 unknown
                 tongue
                 ,
              
               LYRA
               and
               AQUINAS
               (
               on
               1.
               
               
                 Cor.
              
               14.
               )
               as
               also
               
                 Cassander
              
               (
               consult
               ar●
               .
               14
               )
               freely
               acknowledge
               ,
               what
               was
               the
               
                 ancient
                 custome
              
               of
               the
               primitive
               Church
               ,
               saying
               .
               
                 In
                 the
                 primitive
                 church
                 .
                 Thanks
                 givings
                 and
                 all
                 other
                 cōmon
                 service
                 was
                 performed
                 in
                 the
                 vulgare
                 tongue
                 ,
              
               but
               how
               farre
               the
               Roman
               Church
               hath
               swerved
               frō
               this
               now
               ,
               every
               one
               knoweth
               .
            
             
               4.
               
               If
               wee
               ask
               also
               concerning
               
                 paepall
                 indulgences
              
               (
               depending
               on
               purgatorie
               )
               what
               was
               the
               
                 ancient
                 custome
                 ,
              
               their
               owne
               
                 Alfonsus
                 à
                 castro
              
               will
               tell
               us
               .
               (
               lib.
               8.
               adv
               .
               Heres
               .
               tit
               .
               indulgentia
               )
               
                 That
                 their
                 use
                 is
                 onelie
                 of
                 late
                 in
                 the
                 Church
                 .
              
               (
               sayeth
               hee
               )
               &
               if
               wee
               ask
               what
               was
               the
               ancient
               custome
               then
               used
               of
               indulgences
               ,
               
               
                 lar
                 .
              
               will
               tell
               us
               ,
               (
               lib.
               1.
               de
               indulg
               .
               c.
               8.
               )
               saying
               .
               
                 I
                 confesse
                 that
                 the
                 forme
                 of
                 dispensing
                 with
                 a
                 number
                 of
                 years
                 or
                 dayes
                 ,
                 appointed
                 for
                 pennance
                 ,
                 which
                 was
                 of
                 old
                 in
                 use
                 ,
                 is
                 now
                 cleane
                 left
                 off
                 .
              
            
             
               5.
               
               Concerning
               
                 invocation
                 of
                 saints
                 ,
              
               Their
               owne
               
                 Eckius
              
               (
               in
               his
               Enchrid
               .
               cap.
               15.
               )
               confesseth
               ,
               
                 That
                 there
                 is
                 no
                 warrant
                 for
                 the
                 same
                 in
                 the
                 scriptures
                 ,
                 and
                 that
                 the
                 Apostles
                 neither
                 by
                 word
                 nor
                 write
                 left
                 any
                 such
                 thing
                 behind
                 thē
                 to
                 be
                 done
                 ,
                 so
              
               that
               it
               was
               not
               the
               Churches
               custome
               in
               the
               Apostles
               times
               .
               But
               next
               ,
               to
               the
               Apostles
               tymes
               ,
               if
               we
               ask
               what
               was
               the
               ancient
               custome
               of
               the
               church
               herin
               .
               
                 Augustin
              
               wil
               tell
               us
               ,
               (
               lib.
               21
               de
               civit
               .
               Dei.
               cap.
               10
               )
               
                 That
                 at
                 the
                 celebration
                 of
                 the
                 holie
                 Mysteries
                 the
                 names
                 of
                 the
                 Martyrs
                 and
                 saints
                 in
                 their
                 owne
                 order
                 &
                 place
                 are
                 named
                 ,
                 but
                 nowise
                 invocated
                 ,
              
               (
               sayth
               he
               .
               )
            
             
               6.
               
               
                 For
                 having
                 Images
                 in
                 Churches
                 ,
              
               
               what
               was
               the
               ancient
               custome
               ,
               is
               to
               be
               seene
               in
               that
               epistle
               of
               
                 Epiphaniꝰ
              
               to
               the
               patriarch
               of
               
                 Ierusalem
                 ,
              
               translated
               by
               
                 Ierome
                 ,
              
               and
               insert
               in
               his
               works
               ,
               where
               it
               is
               said
               ,
               that
               this
               was
               
                 against
                 the
                 custome
                 of
                 Christian
                 religion
                 ,
              
               and
               therefore
               prohibited
               also
               in
               that
               famous
               Councell
               of
               
                 Eliberis
              
               &
               36.
               canon
               thereof
               ,
               which
               made
               their
               owne
               
                 Nicolaus
                 Clemangis
              
               (
               lib.
               de
               non
               celeb
               .
               non
               instit
               .
               )
               to
               say
               ,
               
                 Of
                 old
                 the
                 whole
                 universall
                 Church
                 did
                 decree
                 for
                 their
                 cause
                 who
                 were
                 converted
                 from
                 gentilsme
                 to
                 the
                 faith
                 ,
                 that
                 no
                 images
                 should
                 be
                 set
                 up
                 in
                 Churches
                 ,
              
               but
               how
               farre
               the
               now
               Roman
               Church
               hath
               swerved
               frō
               this
               
                 Ancient
                 Custome
                 ,
              
               everie
               one
               knoweth
               .
            
             
               7.
               
               Concerning
               
                 adoration
                 of
                 images
                 ,
              
               what
               was
               the
               
                 ancient
                 custome
              
               in
               the
               primitive
               ,
               yea
               ,
               in
               the
               westerne
               and
               Roman
               Church
               ,
               Pope
               
                 Gregorie
              
               in
               
               his
               Epistle
               to
               
                 Serenus
              
               Bishope
               of
               
                 Marsils
                 ,
              
               showeth
               (
               lib.
               9.
               epistle
               9.
               )
               forbidding
               
                 any
                 adoratiō
              
               of
               such
               .
               As
               also
               that
               decree
               of
               that
               Councel
               of
               
                 Frankford
                 ,
              
               convocat
               by
               
                 Charles
              
               the
               great
               ,
               at
               which
               the
               Legats
               of
               the
               Bishope
               of
               
                 Rome
              
               were
               present
               ▪
               
                 Wherein
                 all
                 sort
                 of
                 religious
                 adoration
                 of
                 images
                 was
                 condemned
                 and
                 forbiddē
                 ,
                 as
                 not
                 onlie
                 contrary
                 to
                 Scripture
                 ,
                 but
                 also
                 to
                 the
                 doctrine
                 of
                 the
                 ancient
                 Fathers
                 and
                 custome
                 of
                 the
                 then
                 Roman
                 Church
                 ,
              
               as
               
                 Cassander
              
               relateth
               (
               consult
               .
               art
               .
               21.
               )
               and
               may
               be
               seene
               in
               
                 Baronius
              
               his
               annals
               .
               (
               Tom.
               9.
               in
               anno
               794
               ▪
               but
               how
               farre
               contrary
               to
               this
               
                 ancient
                 custome
              
               the
               doctrine
               and
               practise
               of
               the
               Roman
               Church
               now
               is
               ,
               is
               notour
               to
               all
               .
            
             
               8.
               
               Concerning
               
                 the
                 giving
                 of
                 the
                 Cup
                 to
                 the
                 people
                 ,
              
               what
               was
               the
               ancient
               custome
               of
               the
               Church
               ,
               the
               verie
               Act
               of
               the
               Councell
               of
               
                 Constance
              
               
               which
               decreed
               the
               contrary
               ,
               doth
               clearelie
               confesse
               ;
               to
               wit
               ,
               
                 That
                 as
                 Christ
                 instituted
                 this
                 venerable
                 sacrament
                 in
                 both
                 kinds
                 of
                 bread
                 &
                 wine
                 and
                 gaue
                 it
                 to
                 his
                 Disciples
                 ,
                 so
                 also
              
               (
               say
               they
               )
               
                 in
                 the
                 primitive
                 Church
                 ,
                 the
                 same
                 was
                 received
                 by
                 the
                 faithfull
                 in
                 both
                 kinds
                 ,
                 and
                 it
                 is
                 sufficiently
                 certaine
              
               (
               sayeth
               their
               
                 Cassander
              
               consult
               .
               art
               .
               22.
               )
               
                 that
                 the
                 universall
                 Church
                 of
                 Christ
                 to
                 this
                 day
                 did
                 celebráte
                 the
                 sacrament
                 in
                 both
                 kinds
                 ,
                 and
                 the
                 Westerne
                 or
                 Roman
                 Church
                 more
                 then
                 a
                 thousand
                 years
                 after
                 CHRIST
              
               (
               sayeth
               hee
               )
               
                 gaue
                 the
                 same
                 in
                 both
                 kinds
                 of
                 bread
                 &
                 wine
                 to
                 all
                 the
                 members
                 of
                 the
                 Church
                 of
                 Christ
                 ,
                 as
                 is
                 manifest
                 out
                 of
                 the
                 innumerable
                 testimonies
                 both
                 of
                 Greeke
                 &
                 latine
                 Fathers
                 .
              
               But
               how
               farre
               the
               now
               
                 Roman
              
               Church
               hath
               swerved
               frō
               this
               
                 anciēt
                 custom
                 ,
              
               and
               her
               owne
               ancient
               practise
               ,
               is
               likewise
               more
               thā
               clear
               &
               evident
               .
            
             
             
               9.
               lastly
               Concerning
               their
               
                 solitary
                 Masses
                 ,
              
               wherein
               the
               Priest
               onlie
               communicateth
               ,
               if
               we
               ask
               if
               this
               was
               the
               
                 Ancient
                 Custome
              
               of
               the
               Church
               ,
               their
               very
               canon
               of
               the
               Masse
               will
               tell
               us
               the
               contrary
               ,
               as
               their
               
                 Cassander
              
               observeth
               (
               consuit
               .
               art
               .
               24.
               )
               wherein
               the
               Priest
               praieth
               not
               only
               for
               himself
               ,
               but
               also
               for
               all
               thē
               who
               do
               communicate
               with
               him
               ,
               saying
               ,
               
                 Be
                 mercifull
                 to
                 as
                 many
                 of
                 us
                 as
                 baue
                 beene
                 partakers
                 of
                 this
                 Altar
                 .
              
               And
               chieflie
               in
               his
               prayer
               after
               communicating
               ,
               saying
               ,
               
                 That
                 which
                 wee
                 have
                 receaved
                 with
                 our
                 mouth
                 ,
                 grant
                 Lord
                 ,
                 that
                 we
                 may
                 haue
                 received
                 the
                 same
                 with
                 a
                 pure
                 mynd
                 .
                 And
                 of
                 a
                 temporall
                 benefite
                 it
                 may
                 bee
                 unto
                 us
                 an
                 everlasting
                 remedie
                 .
              
               Thus
               in
               nine
               maine
               points
               of
               Popery
               we
               see
               how
               they
               haue
               swerved
               wyde
               from
               the
               ancient
               custome
               of
               the
               Catholick
               Church
               .
            
          
        
         
           
           
             5.
             
             THat
             a
             man
             by
             his
             owne
             private
             ▪
             spirit
             may
             rightly
             understand
             ,
             and
             interpret
             Scripture
             .
          
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             1.
             
             
               Cor.
            
             11.
             8.
             
             Wher
             the
             Apostle
             speaking
             of
             the
             diversitie
             of
             gifts
             ,
             sayeth
             ,
             
               That
               to
               another
               is
               given
               the
               gift
               of
               prophecie
            
             or
             interpretation
             of
             scripture
             ,
             as
             also
             which
             is
             contrary
             to
             2.
             
             
               Pet.
            
             1.
             20.
             wher
             its
             said
             ,
             
               That
               no
               prophecie
               of
               Scripture
               is
               of
               private
               interpretation
               ,
            
             as
             also
             is
             contrary
             to
             1.
             
             
               Iohn
            
             4.
             1.
             where
             the
             Apostle
             biddeth
             
               Try
               the
               spirits
               whether
               they
               bee
               of
               God.
               
            
          
           
             For
             answere
             to
             whom
             ,
             1.
             
             We
             disclaime
             any
             such
             Assertion
             as
             the
             harmonie
             of
             confessions
             witnesseth
             ,
             and
             ours
             in
             particulare
             1581.
             art
             .
             20.
             
             And
             so
             the
             places
             which
             hee
             adduceth
             maketh
             no
             wise
             against
             us
             .
             For
             we
             put
             a
             distinction
             between
             a
             private
             man
             &
             a
             private
             
             spirit
             ,
             and
             of
             a
             private
             man
             we
             say
             ,
             that
             somtimes
             such
             a
             mā
             may
             haue
             more
             knowledge
             of
             the
             true
             meaning
             of
             scripture
             ,
             that
             publick
             persons
             ,
             as
             ignorant
             Bishops
             ,
             such
             as
             their
             owne
             
               Stella
            
             (
             on
             
               Luke
            
             6.
             p.
             184
             )
             telleth
             wer
             at
             the
             late
             Councell
             of
             
               Trent
               ,
            
             yea
             ,
             then
             Popes
             themselves
             who
             pretend
             infallibilitie
             ,
             of
             whom
             their
             owne
             
               Alfonsus
               à
               Castro
            
             speaketh
             thus
             (
             lib.
             1.
             adv
             .
             heres
             .
             cap.
             4.
             )
             
               Seing
               it
               is
               certain
               that
               many
               of
               them
               were
               so
               unlearned
            
             (
             sayeth
             hee
             )
             
               that
               they
               were
               altogether
               ignorant
               of
               the
               grāmer
               ,
               how
               could
               thy
               then
               interpret
               Scripture
               ?
            
             (
             sayth
             he
             )
             But
             wee
             say
             ,
             that
             such
             knowledge
             private
             men
             haue
             not
             from
             their
             owne
             private
             spirit
             ,
             but
             from
             the
             spirit
             of
             God
             speaking
             in
             his
             word
             ,
             comparing
             Scripture
             with
             Scripture
             ,
             &
             obscurer
             places
             with
             playner
             ,
             and
             with
             
               David
            
             psal
             .
             119.
             
             ●8
             .
             
             using
             prayer
             for
             illumination
             ,
             and
             such
             other
             meanes
             as
             conduce
             to
             that
             end
             ,
             and
             that
             this
             is
             not
             onely
             our
             doctrine
             ,
             but
             the
             doctrine
             also
             of
             most
             famous
             Romanists
             ,
             wee
             may
             see
             in
             
               Panormitan
               ,
            
             (
             cap.
             Significasti
             ,
             de
             electione
             )
             and
             in
             
               Gerson
               ,
            
             (
             parte
             1.
             de
             examinatione
             doctrinarum
             .
             )
             who
             say
             ,
             
               That
               one
               private
               mans
               opinion
               is
               to
               be
               preferred
               ,
               even
               to
               the
               Popes
               &
               a
               whole
               Councell
               ,
               if
               that
               private
               man
               be
               moved
               by
               better
               authoritie
               of
               the
               old
               &
               new
               Testament
               ,
            
             the
             practise
             wherof
             
               Gratian
            
             showeth
             (
             36.
             q.
             2.
             c.
             ultimo
             )
             That
             
               Ierome
            
             by
             authority
             of
             the
             scripture
             withstood
             a
             whole
             Councell
             ,
             and
             had
             his
             judgement
             preferred
             before
             them
             ,
             as
             
               Paphuntius
            
             also
             had
             done
             before
             in
             the
             Councell
             of
             
               Nice
            
             in
             the
             matter
             of
             Priests
             marriage
             .
          
        
         
           
             6.
             
             THat
             Peter's
             Faith
             failled
             .
          
           
           
             VVHich
             is
             contrary
             (
             sayeth
             hee
             )
             to
             
               Luke
            
             22.
             32.
             where
             Christ
             sayeth
             to
             PETER
             ,
             
               I
               prayed
               for
               thee
               ,
               that
               thy
               faith
               faill
               not
               .
            
             To
             whom
             I
             answere
             first
             ,
             That
             wee
             hold
             no
             such
             Assertion
             contrary
             to
             this
             Text
             ,
             which
             speaketh
             of
             
               Peters
            
             owne
             particulare
             saving
             grace
             of
             faith
             ,
             which
             never
             failed
             ,
             and
             not
             of
             his
             infallibilitie
             of
             professiō
             ,
             wherein
             he
             failed
             when
             after
             this
             he
             denyed
             his
             Master
             .
             2.
             
             If
             hee
             would
             haue
             
               Peters
            
             infallibilitie
             to
             be
             grounded
             on
             these
             words
             ,
             
               There
               is
               no
               doubt
            
             (
             sayeth
             their
             owne
             
               Carthusian
               )
               But
               he
               prayed
               there
               for
               all
               other
               his
               Apostles
               ,
               having
               also
               said
               ,
               Satan
               hath
               desired
               to
               vinnow
               you
               .
            
             3.
             
             The
             exposition
             of
             the
             parisian
             Doctors
             ,
             as
             
               Gerson
               ,
               Almain
               ,
               Alfonsus
            
             also
             à
             
               Castro
               ,
            
             and
             Pope
             
               Adrian
            
             the
             6.
             is
             .
             That
             
               in
               the
               person
               of
               Peter
            
             (
             as
             a
             figure
             )
             
               the
               Lord
               prayed
               for
               his
               universall
               
               Church
               ,
            
             as
             
               Bellarmin
            
             acknowledgeth
             (
             lib.
             4.
             de
             pont
             .
             cap.
             3.
             )
             and
             therefore
             it
             inferreth
             no
             more
             infallibilitie
             of
             
               Peter
            
             in
             particular
             ,
             than
             it
             doth
             of
             the
             whole
             Church
             in
             generall
             ,
             and
             the
             members
             therof
             .
             And
             giving
             that
             it
             inferreth
             onlie
             
               Peters
            
             infallibilitie
             ,
             who
             was
             an
             Apostle
             and
             Pen-man
             of
             scripture
             ,
             yet
             it
             inferres
             nothing
             of
             the
             popes
             infallibilitie
             as
             his
             pretended
             Successour
             ,
             this
             being
             personal
             to
             him
             ,
             but
             not
             transmitted
             to
             others
             .
          
           
             His
             next
             Testimony
             that
             he
             bringeth
             is
             
               Math.
            
             16.
             18.
             where
             our
             Saviour
             sayeth
             ,
             
               Thou
               art
               Peter
               ,
               and
               upon
               this
               rock
               I
               wil
               build
               my
               Church
               .
            
             To
             which
             I
             shall
             answere
             in
             their
             owne
             Cardinall
             
               Cusanus
            
             words
             (
             lib.
             2.
             de
             cōcord
             .
             Cath.
             cap.
             13.
             whō
             
               Ferus
            
             also
             on
             this
             place
             followeth
             ,
             and
             both
             of
             thē
             the
             streame
             of
             ancient
             Fathers
             )
             who
             speaketh
             thus
             ,
             
               Tho
               
               it
               was
               said
               to
               Peter
               ,
               upon
               this
               rock
               I
               will
               build
               my
               Church
               yet
               by
               the
               rock
            
             (
             sayeth
             he
             )
             
               wee
               understand
               Christ
               himself
               whom
               he
               confesseth
               ,
               &
               if
               Peter
               were
               to
               be
               understood
               by
               this
               rock
               as
               a
               groundstone
               of
               the
               Church
               ,
               are
               not
               the
               other
               Apostles
            
             (
             according
             to
             
               S.
               Ierome
               )
               groundstones
            
             (
             sayeth
             hee
             ?
             )
          
           
             His
             third
             place
             of
             scripture
             which
             he
             bringeth
             is
             ,
             
               Math.
            
             23.
             2.
             to
             which
             I
             haue
             already
             answered
             in
             the
             second
             Assertion
             ,
             but
             cannot
             passe
             by
             this
             ,
             that
             he
             matcheth
             the
             Pope
             sitting
             in
             
               Peters
            
             Chayre
             ,
             with
             the
             Scribes
             and
             Pharisees
             Christs
             greatest
             enemies
             ,
             sitting
             in
             
               Moses
            
             Chayre
             ,
             and
             indeed
             heerein
             they
             fitly
             agree
             .
          
           
             The
             last
             place
             which
             he
             bringeth
             is
             ,
             
               Iohn
            
             11.
             49.
             where
             speaking
             of
             
               Caiphas
            
             words
             ,
             it
             is
             said
             ,
             
               That
               hee
               spake
               not
               this
               of
               himself
               ,
               but
               being
               High-Priest
               that
               yeare
               ,
               he
               prophecied
               
               that
               Jesus
               should
               die
               for
               the
               Nation
               ,
               which
            
             (
             hee
             sayeth
             )
             
               the
               High
               Priest
               spake-truly-speaking
               out
               of
               Moses
               Chayre
               ,
               which
               Christ
               commanded
               to
               be
               heard
               and
               obeyed
               ,
               touching
               matters
               of
               faith
               .
            
             To
             whom
             I
             answere
             first
             ,
             That
             his
             alleadged
             speaking
             trulie
             in
             this
             point
             ,
             cannot
             be
             attribute
             to
             the
             Chaire
             of
             
               Moses
               ,
            
             nor
             to
             him
             as
             High-Priest
             who
             sate
             therin
             ,
             for
             then
             he
             had
             not
             erred
             so
             groslie
             there-after
             in
             it
             ,
             when
             he
             pronunced
             Christ
             to
             be
             a
             blasphemer
             .
             But
             2.
             
             Cardinal
             
               Tolet
            
             answeres
             for
             us
             clearly
             ,
             saying
             ,
             
               Remarke
               that
               Caiphas
               sentence
               in
               that
               sense
               ,
               which
               he
               conceived
               it
               ,
               was
               both
               wicked
               and
               false
               .
               False
               ,
               because
               it
               was
               neither
               lawfull
               nor
               expedient
               to
               kill
               an
               innocent
               mā
               for
               the
               tēporall
               safety
               of
               a
               Republick
               ,
               And
               Wiked
               ,
               because
               it
               was
               against
               justice
               to
               kil
               an
               innocēt
               ,
               thersore
               Caiphas
            
             (
             sayth
             he
             )
             
               sinned
               most
               grievouslie
               
               therein
               ,
               and
               all
               who
               consented
               with
               him
               .
            
             Let
             any
             then
             consider
             how
             this
             maketh
             for
             the
             Popes
             infallibilitie
             .
          
        
         
           
             7
             THat
             the
             Church
             can
             erre
             ,
             and
             hath
             erred
             .
          
           
             VVHich
             he
             sayeth
             is
             expreslie
             contrary
             to
             
               Isai
               .
            
             59.
             21.
             
             To
             which
             before
             I
             answer
             ,
             I
             will
             state
             the
             question
             ,
             and
             showe
             what
             is
             trulie
             to
             be
             held
             of
             the
             Churches
             infallibilitie
             ,
             to
             wit
             ,
             as
             their
             owne
             Cardinall
             
               Turrecremata
            
             in
             his
             summa
             de
             Ecclesia
             lib.
             2.
             cap.
             91.
             declareth
             ,
             saying
             ,
             
               That
               the
               Church
               cannot
               erre
               ,
               is
               so
               to
               be
               taken
               ,
               that
               GOD
               doth
               so
               assist
               her
               even
               to
               the
               the
               end
               of
               the
               World
               ,
               that
               there
               are
               ever
               some
               ,
               albeit
               not
               all
               ,
               who
               haue
               true
               faith
               which
               worketh
               by
               charitie
               ,
               and
               who
               holdeth
               the
               true
               profession
               thereof
               .
            
             As
             were
             the
             7000.
             in
             
               Israel
            
             who
             had
             not
             
             bowed
             their
             knee
             to
             
               Baal
               ,
            
             and
             the
             few
             orthodox
             ,
             when
             (
             as
             
               Lyrnensis
            
             speakeh
             )
             
               The
               whole
               world
               groaned
               and
               wondred
               that
               it
               was
               become
               Arrian
               .
            
             But
             when
             the
             papists
             speak
             of
             the
             Churches
             infallibilitie
             ,
             they
             understand
             not
             the
             
               universal
               church
               ,
            
             but
             the
             
               Roman
            
             and
             westerne
             part
             thereof
             .
             Next
             they
             distinguish
             the
             
               Roman
            
             Church
             into
             the
             
               Collective
            
             Church
             ,
             which
             is
             the
             whole
             number
             of
             Teachers
             and
             professours
             .
             And
             into
             the
             
               Representative
               ,
            
             which
             is
             ,
             Bishops
             and
             others
             assembled
             in
             a
             generall
             Councell
             .
             And
             thirdlie
             ,
             into
             the
             
               Virtuall
            
             Church
             ,
             which
             they
             call
             the
             Pope
             ,
             and
             to
             whom
             onlie
             in
             end
             they
             ascribe
             infallibilitie
             ,
             as
             
               Bellarmin
            
             teacheth
             lib.
             4.
             de
             pont
             .
             cap.
             2.
             and
             3.
             
             And
             with
             him
             
               Suarez
               ,
               Valentia
            
             and
             others
             .
          
           
             Now
             to
             come
             to
             the
             places
             of
             scripture
             which
             he
             adduces
             .
             First
             ,
             I
             
             answere
             to
             them
             generallie
             ,
             that
             none
             of
             them
             proveth
             the
             Popes
             infallibilitie
             ,
             to
             whom
             only
             they
             ascribe
             the
             same
             ,
             2.
             
             I
             answere
             to
             
               Isai
               .
            
             59.
             21
             that
             sayeth
             ,
             
               As
               for
               me
               ,
               this
               is
               my
               Covenant
               with
               them
            
             (
             sayth
             the
             Lord
             )
             
               my
               spirit
               that
               is
               upon
               thee
               and
               my
               words
               which
               I
               haue
               put
               in
               thy
               mouth
               shal
               not
               depart
               out
               of
               thy
               mouth
               ,
               nor
               out
               of
               the
               mouth
               of
               thy
               seed
               ,
               nor
               out
               of
               the
               mouth
               of
               thy
               see●s-seed
               from
               hence
               forth
               and
               for
               ever
               ▪
            
             according
             to
             
               Hugo
            
             Cardinalis
             ;
             That
             these
             words
             are
             spoken
             to
             Christ
             by
             the
             Father
             ,
             (
             as
             
               Turrecremata
            
             also
             speaketh
             )
             promising
             that
             God
             should
             so
             assist
             his
             Church
             ,
             and
             the
             Elect
             therin
             which
             are
             this
             seed
             spoken
             of
             ,
             even
             to
             the
             end
             of
             the
             World
             ,
             that
             there
             should
             ever
             be
             some
             that
             should
             hold
             the
             true
             profession
             of
             faith
             .
             Which
             answere
             serveth
             also
             for
             
               Ioh
               14.
               16.
               17.
               where
               Christ
               promiseth
               
               to
               his
               Apostles
               the
               Comforter
               ,
               who
               is
               the
               Spirit
               of
               truth
               .
               whom
               the
               World
               cannot
               receive
               .
            
             because
             they
             are
             not
             Elect
             ,
             
               and
               who
               should
               dwell
               in
               them
               and
               be
               in
               them
               .
            
             as
             he
             is
             onelie
             in
             the
             Elect
             likewise
             .
          
           
             The
             third
             place
             is
             
               Math.
               18.
               17.
               
               And
               if
               he
               neglect
               to
               heare
               the
               Church
               ,
               let
               him
               be
               to
               thee
               as
               a
               Heathen
               &
               publican
               .
            
             To
             which
             I
             answere
             ,
             that
             this
             place
             speaketh
             onelie
             of
             a
             particulare
             Church
             .
             Which
             Papists
             granteth
             may
             erre
             ,
             as
             also
             relateth
             onelie
             to
             discipline
             and
             Church
             censures
             ,
             &
             not
             to
             doctrine
             or
             determination
             in
             matters
             of
             faith
             ,
             but
             of
             fact
             and
             scandale
             .
          
           
             The
             fourth
             place
             is
             ,
             
               Ephes
               .
            
             5.
             27.
             where
             it
             is
             said
             ,
             
               That
               he
               might
               present
               to
               himself
               a
               glorious
               Church
               without
               spot
               or
               wrinckle
               .
            
             Whereunto
             I
             answere
             .
             That
             their
             late
             
               Estius
            
             out
             of
             
               Augustin
            
             showeth
             that
             the
             Apostle
             
             speaketh
             ,
             not
             of
             th●
             Church
             Militant
             ,
             but
             Triumphant
             ,
             and
             as
             shee
             shall
             be
             after
             the
             blessed
             Resurrection
             ,
             and
             this
             is
             also
             the
             exposition
             of
             
               Ierome
            
             lib.
             3.
             dial
             .
             cont
             .
             
               Pelag.
            
             as
             also
             of
             
               Primasius
            
             &
             
               Thomas
               .
            
             (
             sayeth
             hee
             .
             )
          
           
             As
             for
             the
             Fathers
             whom
             he
             only
             citeth
             ,
             but
             not
             their
             words
             ,
             never
             one
             of
             them
             in
             these
             places
             doeth
             prove
             his
             point
             .
          
           
             But
             before
             I
             leave
             this
             point
             of
             the
             Popes
             infall●bilitie
             ,
             into
             which
             the
             Churches
             at
             last
             doth
             resolve
             ,
             I
             will
             insist
             heerein
             a
             little
             more
             ,
             seing
             it
             concerneth
             the
             whole
             Fabrick
             of
             poperie
             ,
             and
             is
             the
             
               basis
            
             whereon
             it
             standeth
             ,
             being
             that
             rock
             whereon
             the
             Church
             is
             built
             ,
             as
             
               Bellarmin
            
             teacheth
             (
             lib.
             4.
             de
             pont
             .
             cap.
             2.
             
             &
             3.
             )
             And
             will
             batter
             the
             same
             with
             four
             arguments
             furnished
             by
             thēselves
             unto
             us
             .
             Wherof
             
             the
             First
             is
             ,
             That
             this
             very
             question
             it self
             amongst
             Romanists
             .
             
               Whether
               the
               Pope
               may
               be
               deposed
               for
               heresie
               ,
            
             presupposeth
             that
             he
             may
             be
             an
             Heretick
             ,
             and
             that
             he
             may
             be
             deposed
             for
             heresie
             ,
             
               Bellarmin
            
             granteth
             (
             lib.
             2.
             de
             pont
             .
             cap.
             30.
             
             §
             .
             5.
             )
             saying
             ,
             
               Wee
               cannot
               deny
               ,
               but
               that
               Pope
               Adrian
               with
               his
               Councell
               at
               Rome
               yea
               ,
               with
               the
               whole
               eight
               generall
               Councell
               ,
               thought
               that
               the
               Pope
               for
               Heresie
               might
               bee
               judged
               ,
               adde
               this
               also
               that
               the
               estate
               of
               the
               Church
               ,
            
             (
             sayeth
             he
             )
             
               should
               be
               miserable
               ,
               if
               it
               should
               be
               forced
               to
               acknowledge
               him
               for
               their
               Pastour
               ,
               who
               were
               a
               ravening
               Wolfe
            
             2.
             
             Howsoever
             it
             is
             now
             the
             most
             cōmon
             opinion
             that
             the
             pope
             cannot
             erre
             ,
             yet
             ,
             it
             is
             confessed
             that
             many
             Roman
             Catholick
             Doctours
             of
             great
             note
             ,
             do
             maintayne
             the
             contrary
             ,
             to
             wit
             ,
             that
             hee
             may
             erre
             not
             only
             personallie
             ,
             but
             also
             
             as
             Pope
             and
             judiciallie
             ,
             which
             (
             as
             
               Bellarmin
            
             confesseth
             lib.
             4.
             de
             pont
             .
             cap.
             2.
             )
             was
             not
             onely
             the
             opinion
             of
             
               Nilus
               ,
               Gerson
               ,
               Almain
               ,
            
             and
             the
             Doctours
             of
             
               Paris
               ,
            
             but
             also
             of
             Pope
             
               Adrian
            
             the
             6.
             
             &
             
               Alfonsus
               à
               Castro
               .
            
             To
             whom
             hee
             might
             haue
             added
             the
             Councels
             of
             
               Constance
            
             and
             
               Basil
               ,
            
             also
             
               Ockam
               ,
               Michael
               Cesenas
               ,
            
             Cardinall
             
               Cameracensis
               ,
            
             and
             
               Cusanus
               ,
               Waldensis
               ,
               Picus
               Mirandula
               ,
               Lyra
               ,
               Canus
               ,
               Erasmus
            
             &
             their
             late
             
               Stella
               ,
            
             with
             all
             others
             who
             mantaine
             that
             the
             Councell
             is
             above
             the
             Pope
             .
             These
             two
             assertions
             then
             being
             directlie
             contradictorie
             ,
             that
             the
             Pope
             cannot
             erre
             ,
             &
             that
             the
             Pope
             (
             even
             as
             Pope
             )
             may
             erre
             ,
             and
             this
             last
             being
             maintayned
             by
             famous
             Doctours
             and
             Councels
             of
             the
             Roma●
             Church
             ,
             (
             as
             said
             is
             )
             wee
             may
             not
             onlie
             see
             what
             ther
             bragged
             of
             unitie
             is
             ,
             but
             also
             that
             papists
             haue
             
             no
             sure
             ground
             of
             their
             faith
             at
             all
             ,
             who
             build
             upon
             the
             Popes
             infallibilitie
             ,
             so
             much
             controverted
             amongst
             themselves
             ,
             and
             as
             yet
             in
             question
             .
          
           
             3.
             
             It
             is
             manifest
             that
             the
             Popes
             haue
             foullie
             erred
             de
             facto
             ,
             &
             been
             Hereticks
             ,
             therefore
             it
             followeth
             ,
             that
             they
             may
             erre
             ,
             and
             so
             are
             not
             infallible
             .
             And
             that
             they
             haue
             erred
             and
             beene
             Hereticks
             ,
             is
             witnessed
             by
             most
             famous
             Romanists
             ,
             for
             
               it
               is
               manifest
            
             (
             sayth
             
               Alfonsus
               à
               Castro
            
             (
             lib.
             1.
             cont
             .
             heres
             .
             cap.
             4.
             )
             
               That
               Pope
               Liberius
               was
               an
               Arrian
               ,
               &
               Anastasius
               the
               second
               a
               Nestorian
               ,
            
             so
             likewise
             doth
             
               Canus
            
             testifie
             (
             Loc.
             Theol.
             lib.
             6.
             cap.
             8.
             )
             that
             
               Honorius
               was
               a
               Monothelite
               ,
               and
               by
               the
               sixth
               and
               seventh
               generall
               Councels
               cōdemned
               as
               an
               Hereticks
               ,
            
             and
             their
             late
             
               Didacus
               Stella
            
             on
             
               Luke
            
             22.
             30.
             showeth
             that
             manie
             Popes
             have
             
             beene
             grosse
             Hereticks
             and
             Idolaters
             ,
             as
             
               Marcellinus
            
             (
             sayeth
             he
             )
             
               who
               sacrificed
               to
               Idols
               .
               Liberius
               who
               was
               an
               Arrian
            
             (
             as
             
               Platina
            
             and
             
               Bellarmin
            
             also
             witnesseth
             ,
             lib.
             4.
             de
             pont
             .
             cap.
             9
             )
             and
             
               Anastasius
               the
               2.
               who
               for
               the
               crime
               of
               Heresie
            
             (
             sayeth
             hee
             )
             
               was
               rejected
               of
               the
               Church
               ,
               and
               manie
               others
               who
               persisted
               not
               in
               the
               Catholike
               faith
               ,
               but
               were
               against
               the
               same
               .
               Wherefore
            
             (
             sayeth
             their
             owne
             
               Lyra
               )
            
             on
             
               Math.
               16.
               )
               It
               is
               evident
               that
               the
               Churches
               stabilitie
               consisteth
               not
               on
               men
               ,
               either
               in
               regard
               of
               their
               ecclestiasticall
               dignitie
               ,
               or
               secular
               ,
               seing
               many
               Princes
               and
               Popes
               too
               ,
               haue
               beene
               found
               to
               haue
               made
               Apostafie
               from
               the
               faith
               .
            
          
           
             4.
             
             Out
             of
             their
             owne
             grounds
             I
             argue
             against
             the
             Popes
             infallibilitie
             thus
             .
             1.
             
             If
             he
             haue
             any
             such
             infallibiliitie
             ,
             he
             hath
             it
             as
             he
             is
             Bishope
             of
             
               Rome
               ,
            
             and
             consequentlie
             
             
               Peters
            
             alleadged
             successour
             .
             2.
             
             He
             cannot
             be
             Bishope
             of
             
               Rome
               ,
            
             but
             he
             must
             be
             in
             holie
             orders
             .
             3.
             
             He
             can
             not
             receive
             orders
             (
             which
             papists
             call
             a
             sacrament
             )
             but
             from
             him
             ,
             who
             hath
             power
             to
             ordain
             or
             giue
             orders
             ,
             upon
             which
             grounds
             that
             are
             granted
             ,
             I
             reason
             thus
             ,
             in
             respect
             
               That
               the
               validitie
               of
               a
               sacrament
               dependeth
               upon
               the
               intention
               of
               the
               giver
               ,
            
             as
             
               Bellar.
            
             teacheth
             (
             lib.
             3.
             de
             justifi
             .
             cap.
             8.
             )
             
               Which
               none
               can
               know
               but
               the
               giver
               .
            
             Therefore
             none
             can
             know
             that
             this
             Pope
             or
             any
             other
             ,
             is
             or
             hath
             beene
             infallible
             ,
             because
             he
             cannot
             be
             so
             ,
             except
             he
             be
             in
             holy
             orders
             from
             one
             that
             had
             power
             to
             give
             them
             ,
             and
             that
             hee
             that
             had
             that
             power
             ,
             had
             also
             an
             intention
             to
             give
             thē
             ,
             
               (
               whose
               intention
            
             (
             sayth
             
               Bellar.
               )
               none
               can
               knowe
               ,
            
             and
             consequentlie
             
               à
               primo
               ad
               ultimum
               ,
            
             none
             can
             know
             whether
             
             such
             a
             Pope
             be
             trulie
             Pope
             or
             no
             ,
             &
             by
             a
             second
             consequence
             ,
             whether
             he
             be
             infallible
             or
             no
             ,
             according
             to
             the
             pretended
             priviledge
             as
             he
             is
             
               Peters
            
             successour
             .
             And
             so
             upō
             what
             an
             unsure
             &
             sandie
             foundation
             papists
             build
             their
             faith
             ,
             and
             consequentlie
             their
             salvation
             ,
             let
             anie
             man
             judge
             .
             But
             I
             cannot
             admire
             enough
             
               Bellarmins
            
             impudency
             that
             sayeth
             (
             lib.
             4.
             de
             pont
             .
             cap.
             2.
             )
             
               That
               all
               Catholicks
               agree
               in
               this
               ,
               that
               if
               the
               Pope
               alone
               ,
               or
               with
               a
               particular
               Councell
               decerne
               in
               any
               thing
               that
               is
               doubtfull
               ,
               whether
               he
               erre
               ,
               or
               not
               ,
               yet
               hee
               is
               obedientlie
               to
               be
               heard
               by
               all
               the
               faithfull
            
             (
             sayeth
             hee
             .
             )
          
        
         
           
             8.
             
             THat
             the
             Church
             hath
             been
             hidden
             and
             invisible
             .
          
           
             FOr
             stating
             this
             question
             aright
             ,
             we
             say
             not
             that
             the
             Church
             professing
             the
             Christian
             name
             in
             common
             
             hath
             ben
             at
             anytime
             invisible
             ,
             but
             in
             it
             wee
             say
             that
             the
             true
             and
             sincere
             professours
             may
             be
             some
             times
             brought
             to
             that
             estate
             .
             as
             the
             7000.
             were
             in
             
               Israell
            
             who
             bowed
             not
             to
             
               Baal
               ,
            
             and
             as
             the
             sound
             and
             persecuted
             Orthodox
             Christians
             were
             ,
             by
             that
             prevalent
             faction
             of
             
               Arrians
               ,
            
             who
             then
             usurped
             the
             title
             of
             the
             onely
             true
             Church
             ,
             altho
             they
             were
             onely
             but
             a
             prevailling
             faction
             therein
             .
          
           
             But
             this
             
               Pamphleter
            
             contendeth
             for
             a
             constant
             and
             conspicuous
             visibilitie
             to
             all
             ,
             of
             the
             Church
             of
             true
             and
             ●ound
             professours
             ,
             like
             a
             Citie
             on
             a
             hill
             ,
             &c.
             by
             these
             Texts
             following
             .
          
           
             1.
             
             
               Math.
            
             5.
             14.
             
             Where
             our
             Saviour
             compareth
             his
             disciples
             to
             a
             Citie
             on
             a
             hill
             ,
             &c.
             
             To
             whom
             I
             answere
             shortly
             ,
             that
             this
             is
             meaned
             of
             the
             Apostles
             ,
             (
             who
             as
             their
             own
             
             
               Jansenius
            
             as
             also
             
               Maldonat
            
             expoundeth
             )
             were
             a
             light
             to
             the
             World
             ,
             by
             their
             preaching
             and
             holie
             life
             ,
             Therefore
             sayeth
             
               Maldonat
               ,
               That
               by
               these
               three
               similituds
               of
               salt
               ,
               a
               light
               ,
               and
               a
               citie
               ,
               our
               Saviour
               would
               declare
               one
               and
               the
               same
               thing
               ,
               to
               wit
               ,
               how
               farre
               beyond
               other
               common
               Christians
               his
               Apostles
               and
               their
               successours
               should
               eminentlie
               shyne
               in
               life
               and
               doctrine
               ,
            
             and
             so
             doeth
             
               Chrisostome
               ,
               Theophylact
               Lyra
               ,
               Ferus
               ,
            
             and
             
               Carthusian
            
             expound
             this
             Text
             ,
             and
             not
             of
             any
             constant
             &
             conspicuous
             visibilitie
             of
             the
             Church
             to
             all
             .
          
           
             The
             second
             place
             which
             he
             bringeth
             is
             
               Math.
               18.
               17.
               
               (
               tell
               the
               Church
               )
            
             to
             which
             I
             answere
             ,
             that
             
               Origen
               ,
               Chrisostom
            
             and
             
               Hilarie
            
             on
             this
             place
             showeth
             ,
             that
             a
             particulare
             Church
             ,
             and
             the
             Rulers
             therof
             are
             meaned
             (
             as
             hath
             beene
             said
             )
             which
             is
             indeed
             visible
             to
             it
             owne
             
             members
             ,
             speciallie
             in
             tyme
             of
             peace
             ,
             whereas
             in
             time
             of
             persecution
             ,
             the
             
               Rhemists
            
             themselves
             on
             2.
             
             
               Thess
               .
            
             2.
             telleth
             us
             ,
             
               That
               this
               is
               like
               to
               be
               the
               case
               of
               the
               Romā
               Church
               it self
               under
               Antichrist
               ,
               that
               the
               faithfull
               shall
               lurke
               and
               haue
               their
               communion
               amongst
               themselves
               onlie
               in
               private
               ,
            
             &
             so
             to
             have
             no
             conspicuous
             visibilitie
             to
             all
             ,
             &
             whence
             it
             followeth
             that
             what
             may
             bee
             the
             case
             of
             the
             Church
             at
             one
             time
             ,
             the
             same
             may
             be
             ,
             or
             hath
             been
             the
             case
             of
             the
             Church
             at
             another
             .
          
           
             The
             third
             place
             is
             2.
             
             
               Cor.
            
             4.
             3.
             which
             sayeth
             .
             
               If
               our
               Gospell
               be
               hid
               ,
               it
               is
               to
               them
               that
               are
               lost
               .
            
             To
             which
             I
             answere
             ,
             that
             there
             is
             no
             word
             heere
             of
             a
             Church
             or
             of
             persons
             ,
             but
             of
             the
             gospell
             it self
             ,
             which
             being
             preached
             to
             any
             ,
             if
             it
             be
             not
             believed
             ,
             is
             said
             to
             be
             hid
             from
             misbelievers
             ,
             as
             is
             said
             in
             the
             words
             following
             ,
             
             
               Whose
               minds
               the
               god
               of
               this
               world
               hath
               blinded
               ,
               that
               they
               should
               not
               belie●e
               ,
            
             as
             the
             Lord
             threatneth
             
               Isai
            
             6.
             9.
             which
             is
             the
             exposition
             both
             of
             
               Aquinas
               ,
            
             Cardinall
             
               Cajetan
               ,
            
             and
             their
             Bishope
             
               Catharinus
               ,
            
             with
             their
             late
             
               Estius
               .
            
          
           
             The
             last
             place
             which
             he
             bringes
             ,
             is
             
               Isai
               .
            
             2.
             2.
             where
             it
             is
             said
             ,
             
               That
               in
               the
               last
               days
               the
               mountain
               of
               the
               Lords
               house
               shall
               be
               established
               in
               the
               top
               of
               the
               mountains
               ,
               and
               exalted
               above
               the
               hills
               ,
               and
               all
               nations
               shall
               flow
               unto
               it
               .
            
          
           
             To
             which
             I
             answere
             ,
             that
             this
             is
             a
             Prophecie
             onlie
             of
             the
             calling
             of
             the
             gentiles
             to
             the
             faith
             of
             the
             gospell
             by
             the
             Ministrie
             of
             the
             Apostles
             ,
             and
             showeth
             how
             firmlie
             the
             Christian
             Church
             should
             be
             built
             ,
             and
             bee
             of
             greater
             eminencie
             and
             amplitude
             beyond
             the
             
               jewish
               church
               ,
            
             in
             respect
             also
             of
             universalitie
             ,
             clearer
             light
             ,
             and
             dispensation
             of
             
             grace
             ▪
             which
             is
             the
             exposition
             of
             their
             owne
             
               Lyra
               ,
               Procopius
               ,
               Pintus
               ,
            
             and
             
               Perusin
            
             on
             this
             place
             .
             And
             not
             that
             they
             prove
             ther
             by
             a
             constant
             and
             conspicuous
             visibilitie
             of
             the
             Church
             to
             all
             .
          
           
             As
             for
             the
             testimonies
             of
             Fathers
             which
             he
             adduceth
             ,
             they
             nowise
             prove
             the
             point
             ,
             the
             first
             whereof
             is
             
               Origens
               ,
            
             saying
             ,
             
               That
               the
               Church
               is
               full
               of
               light
               ,
            
             which
             showeth
             only
             that
             (
             as
             shee
             is
             described
             ,
             
               Revel
               .
            
             12.
             1.
             
             )
             shee
             is
             glorious
             by
             the
             light
             of
             the
             trueth
             ,
             which
             shee
             holdeth
             forth
             in
             profession
             ,
             and
             therefore
             he
             subjoyneth
             this
             reason
             ,
             
               seing
               shee
               is
               the
               pillar
               and
               ground
               of
               truth
            
             (
             sayeth
             hee
             .
             )
          
           
             2
             Hee
             bringeth
             a
             testimonie
             of
             
               Chrisostome
               ,
            
             where
             it
             is
             said
             ,
             
               That
               it
               is
               easier
               for
               the
               sunne
               to
               be
               extinguished
               ,
               then
               for
               the
               Church
               to
               be
               darkned
               ,
            
             which
             testimonie
             receiveth
             
             the
             same
             answer
             with
             the
             former
             .
             For
             no
             more
             can
             the
             Church
             lose
             the
             light
             of
             the
             trueth
             ,
             than
             the
             sunne
             can
             lose
             his
             light
             ,
             though
             somtimes
             he
             may
             be
             eclipsed
             ,
             or
             by
             a
             thick
             mist
             or
             cloudie
             day
             he
             may
             be
             unseene
             to
             some
             .
          
           
             3.
             
             Hee
             bringeth
             a
             testimonie
             out
             of
             
               Augustin
               ,
            
             who
             sayeth
             
               That
               hee
               is
               blind
               that
               seeth
               not
               so
               great
               a
               mountain
               .
            
             To
             which
             I
             answere
             ,
             that
             hee
             speaketh
             not
             there
             of
             a
             constant
             and
             conspicuous
             visibilitie
             of
             the
             true
             Church
             to
             all
             ,
             and
             at
             all
             times
             ,
             but
             onelie
             of
             the
             visible
             condition
             of
             the
             Church
             which
             was
             at
             that
             time
             ,
             disputing
             against
             the
             
               Donatists
            
             who
             affirmed
             that
             the
             Church
             was
             no
             where
             but
             amongst
             them
             in
             
               Africa
               :
            
             whereas
             on
             the
             contrarie
             ,
             hee
             sayeth
             that
             in
             
               Europe
            
             and
             elswhere
             they
             may
             see
             famous
             and
             flowrishing
             Christian
             Churches
             ,
             
             like
             to
             a
             mountaine
             that
             may
             bee
             seene
             ,
             except
             they
             were
             blind
             ,
             and
             yet
             wee
             knowe
             that
             a
             mountaine
             that
             may
             be
             seen
             to
             all
             that
             are
             not
             blind
             in
             a
             cleare
             day
             ,
             may
             in
             a
             dark
             night
             time
             ,
             or
             darke
             mistie
             day
             be
             unseene
             ,
             till
             the
             sunne
             rise
             or
             a
             clearing
             of
             the
             mist
             be
             .
             Therefore
             sayeth
             the
             same
             
               Augustin
            
             (
             de
             unitate
             Ecclesiae
             .
             cap.
             20.
             &
             in
             psal
             .
             10.
             and
             epist
             .
             80
             ad
             
               Hesychium
               )
               Some
               times
               the
               Church
               is
               not
               apparent
               when
               wicked
               persecutors
               rage
               against
               her
               ,
            
             &
             againe
             in
             his
             sixth
             book
             of
             baptisme
             against
             the
             
               Donatists
               ,
            
             cap.
             4.
             
             
               Somtimes
               like
               the
               Moone
            
             (
             sayeth
             he
             )
             
               shee
               may
               bee
               so
               hid
               and
               obscured
               ,
            
             that
             (
             as
             in
             
               Elias
            
             time
             )
             
               the
               members
               therof
               shall
               not
               know
               one
               of
               another
               .
            
          
        
         
           
             9
             THat
             the
             Church
             was
             not
             ever
             to
             remaine
             Catholick
             or
             universall
             .
             And
             that
             the
             Church
             of
             Rome
             is
             not
             such
             a
             Church
          
           
           
             THe
             first
             part
             of
             which
             Assertion
             wee
             disclaime
             as
             a
             most
             unjust
             aspersion
             ,
             as
             the
             harmony
             of
             confessions
             showeth
             ,
             and
             ours
             in
             particulare
             ,
             1581.
             art
             .
             17.
             
             And
             as
             to
             the
             last
             ,
             
               That
               the
               Church
               of
               Rome
               is
               not
               universall
            
             we
             justlie
             affirme
             ,
             seing
             it
             is
             a
             plaine
             repugnancie
             in
             the
             adject
             (
             as
             we
             say
             )
             to
             be
             particulare
             or
             Roman
             ,
             &
             to
             be
             Catholick
             or
             universall
             .
             as
             their
             owne
             
               Cassander
            
             contradistinguisheth
             betweene
             these
             two
             in
             his
             consultation
             .
             art
             .
             22.
             
          
           
             As
             for
             the
             places
             which
             he
             adduceth
             out
             of
             the
             psal
             .
             2.
             8.
             and
             
               Colos
               .
            
             1.
             3.
             4.
             they
             no
             wise
             make
             for
             him
             ,
             or
             against
             us
             ,
             but
             onlie
             speaketh
             of
             the
             Churchs
             inlargemēt
             under
             the
             Gospell
             ,
             the
             first
             by
             the
             conversion
             of
             the
             
               Gentiles
            
             to
             the
             faith
             ,
             and
             the
             second
             ,
             of
             the
             
               Colossians
            
             in
             particular
             .
          
           
           
             Next
             hee
             bringeth
             ,
             
               Rom.
            
             1.
             8
             ▪
             where
             the
             Apostle
             thanketh
             the
             Lord
             for
             them
             ,
             
               That
               their
               faith
               was
               spoken
               of
               through
               the
               whole
               World.
            
             For
             answere
             whereunto
             ,
             1.
             
             This
             no
             more
             proveth
             the
             Church
             of
             
               Rome
            
             to
             bee
             
               universall
               ,
            
             than
             the
             like
             words
             of
             
               Paull
            
             1.
             
             
               Thess
               ▪
            
             1.
             8
             ▪
             proveth
             the
             Church
             of
             
               Thessalonica
            
             to
             be
             the
             
               universall
               Church
            
             For
             as
             
               Rom.
            
             1.
             8.
             it
             is
             said
             
               That
               their
               faith
               was
               spoken
               of
               through
               the
               whol
               world
               :
            
             so
             is
             it
             said
             1.
             
             
               Thess
               .
               1.
               8.
               
               That
               from
               them
               sounded
               out
               the
               word
               of
               the
               Lord
               ,
            
             as
             also
             
               in
               everie
               place
               their
               faith
               to
               God
               ward
               was
               spread
               abroad
               .
            
             And
             that
             this
             is
             the
             onlie
             thing
             which
             these
             words
             import
             ,
             their
             late
             
               Estiꝰ
            
             on
             
               Rom.
            
             1.
             showeth
             .
          
           
             As
             for
             testimonies
             of
             Fathers
             ,
             and
             1.
             to
             that
             of
             
               Cyprian
               ,
            
             who
             writting
             to
             
               Cornelius
            
             sayeth
             
               Whilst
               with
               you
               there
               is
               one
               mind
               ,
               and
               one
               ●oyce
               ,
               the
               
               whole
               Church
               is
               confessed
               to
               be
               Romā
               ,
            
             I
             answere
             1.
             
             That
             
               Cyprians
            
             words
             are
             perverted
             ,
             which
             are
             these
             ,
             
               dum
               ap●●
               vos
               ,
               unus
               animus
               &
               una
               vox
               est
               ,
               Ecclesia
               omnis
               Romana
               confessa
               est
               ,
            
             that
             is
             ,
             
               Whilst
               with
               you
               there
               is
               one
               minde
               ,
               and
               one
               voyce
               ,
               the
               whole
               Romā
               Church
               hath
               confessed
               ,
               Cyprian
            
             thus
             commending
             the
             Church
             of
             
               Rome
               ,
            
             for
             an
             unanimous
             confession
             of
             faith
             before
             heathen
             persecutors
             :
             as
             others
             had
             done
             ,
             which
             indeed
             proveth
             the
             soundnes
             of
             the
             
               Roman
            
             Church
             in
             
               Cyprians
            
             time
             ,
             as
             a
             mēber
             of
             the
             catholik
             church
             ,
             but
             not
             that
             shee
             only
             then
             was
             the
             Catholick
             Church
             .
             2.
             
             Giving
             that
             these
             were
             the
             words
             of
             
               Cyprian
            
             as
             they
             are
             alleadged
             ,
             they
             would
             import
             onlie
             ,
             that
             whil
             the
             Romā
             Church
             keeped
             the
             unitie
             of
             the
             true
             faith
             ,
             that
             all
             other
             orthodox
             and
             sister
             Churches
             of
             these
             times
             would
             acknowledge
             
             themselves
             to
             bee
             of
             her
             communion
             ,
             and
             this
             we
             may
             see
             confessed
             by
             
               Stapleton
            
             (
             relect
             .
             con
             .
             1.
             q.
             5.
             )
             who
             giveth
             this
             to
             be
             the
             reason
             why
             by
             the
             ancients
             ,
             the
             Roman
             and
             Catholick
             Church
             wer
             held
             for
             one
             thing
             ,
             
               because
               her
               communion
            
             (
             sayeth
             he
             )
             
               with
               the
               whole
               Catholick
               Church
               was
               then
               most
               evident
               and
               certaine
               ,
            
             whence
             it
             followeth
             ,
             that
             shee
             her self
             then
             was
             not
             the
             whole
             Catholick
             Church
             .
             3.
             where
             it
             is
             said
             to
             Pope
             
               Cornelius
               ,
               Whilst
               with
               you
               there
               is
               one
               minde
               ,
               &
               one
               voice
               ,
            
             that
             is
             ,
             as
             long
             as
             you
             kepe
             the
             trueth
             and
             profession
             thereof
             ,
             this
             speech
             being
             conditionall
             and
             limited
             ,
             it
             importeth
             that
             shee
             might
             lose
             the
             same
             ,
             (
             as
             shee
             hath
             done
             )
             Therefore
             not
             only
             was
             shee
             forewarned
             ,
             
               Rom.
               11.
               20.
               
               Not
               to
               be
               high
               minded
               but
               feare
               ,
            
             but
             also
             
               Cyprian
            
             ad
             
               Pompeium
               ,
            
             accuseth
             Pope
             
             
               Steven
            
             who
             succeeded
             
               Cornelius
               ,
            
             that
             he
             maintayned
             the
             cause
             of
             Hereticks
             against
             the
             Church
             of
             God
             ,
             the
             Pope
             then
             and
             Roman
             Church
             under
             him
             ,
             in
             
               Cyprians
            
             estimation
             maintayning
             Hereticks
             against
             the
             Church
             ,
             could
             not
             thē
             be
             accounted
             by
             him
             to
             be
             the
             Catholick
             Church
             ,
             nor
             yet
             to
             be
             infallible
             .
          
           
             The
             second
             testimonie
             of
             
               Augustins
               ,
            
             where
             he
             sayeth
             ,
             
               That
               they
               who
               dissent
               from
               the
               bodie
               of
               Christ
               ,
               which
               is
               the
               Church
               ,
               they
               are
               not
               in
               the
               Catholick
               Church
               ,
            
             proveth
             nowise
             that
             the
             Romā
             Church
             is
             this
             onlie
             Catholick
             Church
             .
             But
             rather
             (
             as
             the
             words
             of
             that
             testimonie
             beareth
             )
             
               The
               whole
               body
               of
               Christendom
               .
            
          
           
             And
             as
             for
             
               Jeroms
            
             words
             ,
             
               That
               it
               is
               all
               one
               to
               say
               ,
               the
               Roman
               faith
               and
               the
               Catholick
               faith
               ,
            
             I
             haue
             alreadie
             answered
             ,
             
             that
             this
             was
             because
             of
             her
             communion
             with
             the
             Catholick
             Church
             ,
             when
             Rome
             was
             orthodox
             ,
             and
             (
             as
             
               Isai
               .
            
             1.
             21
             
             )
             
               The
               faithfull
               City
               was
               not
               become
               an
               Har
               ▪
               lot
               .
            
          
        
         
           
             10.
             
             THat
             the
             Churches
             unitie
             is
             not
             necessarie
             in
             al
             points
             of
             faith
             .
          
           
             I
             answere
             ,
             that
             this
             is
             an
             impudent
             Calumnie
             ,
             as
             the
             Harmonie
             of
             Confession
             of
             reformed
             Churches
             showeth
             ,
             and
             ours
             in
             particular
             ,
             of
             1581.
             art
             .
             16.
             
             For
             wee
             maintaine
             that
             a
             two-fold
             unitie
             is
             necessarie
             to
             be
             in
             
               Christs
            
             church
             ,
             to
             wit
             ,
             
               An
               unitie
               in
               Trueth
               and
               an
               unitie
               in
               affection
               ,
            
             both
             which
             wee
             should
             pray
             for
             and
             promove
             ,
             that
             (
             as
             the
             psalmist
             speaketh
             122.
             7.
             
             )
             
               peace
               may
               bee
               within
               her
               walls
               and
               prosperitie
               within
               her
               palaces
               .
            
          
           
             And
             because
             they
             brag
             so
             much
             
             of
             unitie
             in
             doctrine
             and
             all
             points
             of
             faith
             ,
             for
             stopping
             the
             mouths
             of
             all
             Romanists
             ever
             heereafter
             ,
             
               ut
               ex
               ungue
               Leonem
               ,
            
             I
             will
             onelie
             amongst
             many
             ,
             instance
             but
             in
             one
             or
             two
             maine
             points
             of
             poperie
             ,
             that
             their
             unitie
             is
             like
             the
             division
             of
             tongues
             which
             was
             amongst
             the
             builders
             of
             
               Babell
               ,
            
          
           
             The
             first
             is
             ,
             
               papall
               Indulgences
            
             and
             
               Pardons
               ,
            
             which
             are
             so
             lucrative
             ,
             &
             dependeth
             on
             their
             Purgatorie
             ,
             wherin
             thus
             they
             varie
             .
             1.
             
             
               Some
               of
               the
               old
               schoolmen
            
             (
             as
             
               Bellar.
            
             witnesseth
             lib.
             1.
             de
             Indulg
             .
             cap.
             2.
             )
             
               they
               doubt
               of
               this
               spirituall
               treasure
               ,
            
             and
             
               Francis
               Mayro
            
             on
             4.
             sent
             .
             D.
             19.
             
               maketh
               question
               in
               particular
            
             (
             sayth
             hee
             )
             
               of
               the
               treasure
               of
               Christs
               overflowing
               satisfactions
               laid
               up
               in
               the
               Church
               .
            
             Againe
             ,
             
               Durand
               .
            
             likewise
             (
             on
             4.
             sent
             .
             D.
             2.
             )
             
               doubteth
               if
               the
               satisfaction
               of
               saints
               belong
               to
               the
               treasure
               ,
            
             
             but
             
               S.
               Thomas
            
             and
             
               Bonaventure
            
             (
             sayeth
             hee
             )
             
               thinketh
               that
               both
               belongeth
               thereunto
               .
            
             Againe
             
               this
               is
               denyed
               by
               sundrie
               ancient
               Divines
            
             (
             sayeth
             
               Bellarmin
            
             lib.
             1.
             de
             Indulg
             cap.
             7.
             )
             
               That
               pardons
               delivereth
               men
               from
               punishment
               ,
               not
               onelie
               before
               the
               Church
               ,
               but
               also
               before
               God
               ,
               and
               verie
               graue
               Authours
            
             (
             sayeth
             hee
             )
             as
             
               Alfonsus
               ,
               Durand
               .
               Paludanus
               ,
            
             Pope
             
               Adrian
               ,
               the
               6.
               
               Petrus
               à
               Soto
            
             and
             Cardinall
             
               Cajetan
            
             hold
             ,
             
               That
               pardons
               were
               never
               given
               but
               for
               enjoyned
               penance
               ,
            
             but
             
               Aquinas
               ,
               Ioannes
               Major
               ,
               Sylvester
               ,
               Dominicus
               a
               Soto
               ,
               Michael
               medina
               ,
               Ledesinius
               ,
               Antonius
               Cordubensis
               ,
               Navarrus
               ,
               Panormitan
               ,
               and
               Ioannes
               Andreas
            
             (
             sayeth
             hee
             )
             
               these
               maintaine
               the
               contrarie
               .
            
          
           
             2.
             
             For
             the
             
               Persons
               that
               haue
               power
            
             to
             give
             pardons
             ,
             
               it
               is
               questioned
            
             (
             sayeth
             
               Bellarmin
            
             lib.
             1.
             de
             Indulg
             .
             cap.
             11.
             )
             
               by
               what
               law
               Bishops
               may
               give
               
               pardons
               ,
               for
               some
               hold
               that
               they
               may
               do
               it
               by
               Gods
               law
            
             (
             sayeth
             hee
             )
             
               but
               others
               deny
               it
               ,
               yea
               Angelus
               in
               summ●
               ,
               and
               Bartholemus
               Fumus
               do
               hold
               that
               all
               Priests
               who
               may
               heare
               confession
               ,
               may
               also
               grant
               pardons
            
             (
             sayeth
             hee
             )
             
               and
               they
               bring
               for
               their
               warrant
               Pope
               Innocentius
               and
               Panormitan
               .
               but
               the
               cōmon
               opinion
            
             (
             sayth
             
               Bellarmin
               )
               is
               contrarie
               to
               these
               .
            
          
           
             3.
             
             For
             the
             
               persons
               whom
               they
               availe
               ,
            
             thus
             they
             varie
             ,
             
               for
               amongst
               the
               Catholick
               Doctours
            
             (
             sayeth
             
               Bellarmin
            
             lib.
             1.
             de
             Indulg
             .
             cap.
             14.
             )
             
               Ostiensis
               in
               summa
               and
               Biel
               on
               the
               canon
               of
               the
               Masse
               ,
            
             lect
             .
             57.
             
               haue
               taught
               that
               pardons
               nowise
               profite
               the
               dead
            
             (
             and
             so
             this
             ma●teth
             soule
             Masses
             )
             
               but
               other
               Catholicks
            
             (
             sayeh
             hee
             )
             
               do
               hold
               the
               contrarie
               .
            
             Again
             if
             they
             help
             the
             dead
             .
             
               Bellarmin
            
             (
             lib.
             1.
             de
             Indulg
             .
             cap.
             14.
             )
             
               showeth
               that
               it
               is
               controverted
               ,
               whether
               by
               way
               of
               suffrage
               or
               otherwise
               ,
               
               and
               that
               they
               are
               divyded
               in
               three
               opinions
               .
            
             Last
             of
             all
             (
             sayeth
             
               Bellarmin
            
             in
             the
             same
             place
             )
             the
             
               hardest
            
             question
             of
             all
             is
             ,
             
               Whether
               pardons
               do
               help
               the
               dead
               upon
               any
               justice
               or
               condignitie
               ,
               or
               onely
               of
               the
               meer
               and
               free
               favour
               of
               God
               and
               congruitie
               ,
               some
               hold
               the
               first
            
             (
             sayeth
             he
             )
             as
             
               Dominicꝰ
               Soto
            
             (
             on
             4.
             sent
             .
             d.
             21.
             )
             
               &
               Navarrus
               ,
               &
               others
               hold
               it
               to
               be
               meerlie
               of
               the
               mercy
               &
               bounty
               of
               God.
               And
               so
               holdeth
               Cajetan
               ,
               Petrus
               a
               Soto
               .
               Cordubensis
               and
               others
               .
            
             Now
             in
             such
             a
             division
             of
             tongues
             and
             
               Pen's
            
             in
             this
             point
             ,
             what
             is
             popish
             unitie
             ,
             let
             any
             man
             judge
             ?
          
           
             The
             
               second
               grand
               point
            
             which
             I
             will
             instance
             ,
             is
             
               Transsubstantiatiō
               ,
            
             wheron
             is
             grounded
             the
             Idoll
             of
             their
             
               Masse
               ,
            
             and
             that
             idolatrous
             adoration
             of
             their
             Hostie
             ,
             
               wherein
            
             (
             sayth
             the
             Iesuite
             
               A●lapide
            
             on
             Isai
             .
             7.
             14.
             
             )
             
               by
               the
               words
               of
               consecration
               as
               the
               
               bread
               is
               trulie
               and
               reallie
               transsubstantiat
               ,
               so
               Christ
               is
               brought
               forth
               ,
               and
               as
               it
               were
               begotten
               upon
               the
               Altar
               ,
               so
               powerfully
               &
               efficaciouslie
               ,
               as
               if
               Christ
               were
               not
               yet
               incarnat
               ,
               yet
               by
               these
               words
            
             (
             this
             is
             my
             Bodie
             )
             
               He
               should
               be
               incarnat
               and
               assume
               an
               humane
               bodie
               ,
               therfore
            
             (
             sayth
             he
             )
             
               the
               Priest
               is
               as
               the
               Virgin
               that
               bare
               him
               ,
               the
               Altar
               is
               the
               manger
               ,
               the
               little
               Emmanuell
               which
               hee
               beareth
               ,
               is
               Christ
               brought
               furth
               under
               the
               little
               Hostie
               ,
            
             Than
             which
             ,
             what
             can
             be
             grosser
             blasphemie
             let
             any
             man
             judge
             ?
          
           
             1.
             
             In
             this
             point
             thē
             let
             us
             see
             what
             is
             their
             catholick
             unitie
             in
             the
             ground
             wheron
             they
             build
             this
             their
             transsubstantiation
             .
             Which
             is
             commonlie
             alleadged
             to
             bee
             expresse
             scripture
             ,
             and
             in
             particular
             these
             words
             ,
             
               Math.
               26.
               26.
               
               (
               this
               is
               my
               Bodie
               .
               )
            
             but
             concerning
             this
             ,
             
               Gabriel
               Biel
            
             on
             the
             canon
             of
             the
             Masse
             ,
             lect
             .
             40.
             
             sayeth
             
               Whether
               Christs
               Bodie
               in
               the
               Sacrament
               be
               by
               conversion
               ,
               or
               without
               any
               conversion
               ,
               the
               substance
               and
               accidents
               of
               bread
               still
               remaining
               ,
               is
               not
               found
               expreslie
               in
               the
               canon
               of
               the
               Bible
               .
               nor
               can
               it
               be
               proven
               by
               any
               scripture
            
             (
             sayeth
             bishope
             
               Fisher
               )
            
             cont
             .
             Captiv
             .
             Babyl
             .
             num
             .
             8.
             
             (
             Cardinall
             
               Cajetan
            
             likewise
             affirmeth
             )
             as
             witnesseth
             
               Suarez
            
             tom
             .
             3.
             disp
             .
             46.
             )
             
               That
               these
               words
               of
               Christ
               are
               not
               able
               to
               prove
               Transsubstantiation
               ,
               but
               that
               they
               may
               be
               taken
               in
               a
               figurative
               sense
               ,
               as
               these
               .
            
             1.
             
             Cor.
             10.
             4.
             
             (
             Cajet
             .
             3.
             q.
             78.
             art
             .
             1.
             )
             yea
             Cardinall
             
               Bellarmin
            
             speaketh
             thus
             .
             (
             lib.
             3.
             de
             Euch.
             c
             ,
             23.
             )
             
               It
               is
               not
               altogether
               improbable
               ,
               that
               there
               is
               no
               expresse
               place
               of
               scripture
               ,
               which
               without
               the
               Churches
               determination
               ,
               can
               evidentlie
               inforce
               a
               mā
               to
               admitt
               of
               Transsubstantiation
               for
               albeit
               the
               scripture
               seem
               to
               us
               that
               they
               may
               compell
               any
               that
               is
               not
               refractarie
               
               to
               believe
               the
               same
               ,
               yet
               it
               may
               be
               justly
               doubted
               ,
               whether
               the
               Text
               bee
               cleare
               enough
               to
               inforce
               the
               same
            
             (
             sayeth
             he
             )
             
               seing
               the
               most
               sharp
               witted
               &
               learned
               men
               such
               as
               Scotus
               was
               ,
               haue
               thought
               the
               contrarie
               .
            
          
           
             2.
             
             Wee
             haue
             sundrie
             Roman
             Catholicks
             who
             haue
             denyed
             Transsubstantiation
             upon
             any
             ground
             whatsoever
             ,
             as
             ,
             1.
             
             
               Bertram
               a
               priest
            
             in
             his
             learned
             treatise
             of
             the
             Bodie
             and
             Blood
             of
             Christ
             ,
             written
             to
             
               Charles
            
             the
             bald
             King
             of
             
               France
               ,
            
             about
             the
             yeare
             880.
             2.
             
             
               Rabanus
               Maurus
               a●
               Abbot
            
             in
             his
             treatise
             of
             the
             
               Eucharist
               ,
            
             which
             is
             also
             extant
             .
             3.
             
             
               Aelfricus
               Archbishope
               of
               Canterburie
            
             in
             his
             saxon
             sermon
             on
             the
             sacrament
             or
             housell
             ,
             (
             as
             he
             calleth
             it
             )
             anno
             996.
             and
             yet
             to
             ascend
             higher
             ,
             
               Gelasius
               a
               Pope
            
             in
             his
             treatise
             against
             
               Eutyches
               ,
            
             of
             the
             two
             natures
             of
             Christ
             ,
             where
             he
             sayeth
             ,
             
             
               Tho
               in
               the
               Sacrament
               we
               receiue
               a
               divine
               thing
               ,
               to
               wit
               ,
               the
               Bodie
               &
               blood
               of
               Christ
               ,
               yet
               the
               substance
               and
               nature
               of
               the
               bread
               and
               wine
               ceasseth
               not
               to
               remaine
            
             (
             sayeth
             he
             )
             and
             
               Biel
            
             on
             the
             canon
             of
             the
             Masse
             telleth
             us
             that
             in
             his
             time
             concerning
             the
             sacrament
             or
             any
             conversion
             therein
             ,
             amongst
             Catholicks
             there
             were
             four
             opinions
             ,
             wherof
             the
             first
             was
             ,
             
               That
               the
               substance
               of
               bread
               remained
               still
            
             (
             sayeth
             hee
             )
          
           
             3.
             
             In
             the
             manner
             or
             sort
             of
             conversiō
             ,
             which
             they
             pretend
             to
             be
             in
             the
             sacrament
             ,
             Papists
             they
             varie
             ,
             and
             disagree
             mightilie
             .
             For
             ,
             1.
             
             
               Bellarmin
            
             telleth
             us
             (
             lib
             3.
             de
             Euch.
             cap.
             11.
             )
             that
             
               Durand
               .
            
             holdeth
             
               That
               one
               essentiall
               part
               of
               the
               bread
               ,
               namlie
               the
               forme
               is
               turned
               ,
               but
               that
               the
               other
               part
               which
               is
               the
               matter
               or
               substance
               is
               not
               turned
               ,
               and
               so
               did
               pope
               Innocent
               the
               3.
               teach
            
             (
             sayeth
             
               Durand
               .
            
             
             Rational
             .
             Divin
             .
             lib.
             4.
             f.
             63.
             )
             but
             others
             haue
             taught
             the
             contrarie
             (
             sayth
             
               Bellarmin
               )
               That
               the
               matter
               of
               the
               bread
               is
               turned
               into
               Christs
               Bodie
               ,
               but
               that
               the
               essentiall
               forme
               remaineth
               ,
            
             but
             as
             for
             
               Lombard
            
             their
             great
             Master
             of
             sentēces
             ,
             his
             words
             are
             these
             (
             lib.
             4.
             sent
             .
             d.
             11
             )
             
               If
               it
               it
               be
               asked
               what
               sort
               of
               conversion
               it
               is
               ,
               whether
               formal
               or
               substantiall
               ,
               or
               what
               other
               sort
               it
               is
               ,
               definire
               non
               sufficio
            
             (
             saieth
             hee
             )
             that
             is
             ,
             
               I
               am
               not
               able
               to
               define
               it
               ,
            
             and
             so
             he
             quyteth
             the
             matter
             .
             
               Biel
            
             againe
             on
             the
             canon
             of
             the
             Masse
             ,
             lect
             .
             40.
             he
             sayeth
             that
             ther
             are
             four
             opinions
             concerning
             this
             conversion
             .
             The
             
               First
               ,
               That
               the
               substance
               of
               the
               bread
               remaineth
               still
               together
               with
               Christs
               Bodie
               ,
            
             The
             2.
             is
             ,
             
               That
               the
               substance
               of
               the
               bread
               remaineth
               not
               still
               ,
               but
               after
               consecration
               becometh
               the
               body
               of
               Christ
               .
            
             The
             3.
             is
             ,
             
               That
               tho
               the
               bread
               remains
               not
               ,
               yet
               the
               
               accidents
               of
               bread
               as
               weight
               ,
               colour
               ,
               &
               taste
               remaineth
               ,
               and
               that
               Christs
               Bodie
               begineth
               to
               be
               under
               these
               accidents
               ,
            
             And
             the
             
               fourth
            
             opinion
             is
             contradicting
             all
             the
             former
             ,
             
               That
               neither
               doeth
               the
               substance
               of
               bread
               remaine
               ,
               nor
               yet
               is
               it
               converted
               into
               Christs
               bodie
               ,
               for
               the
               absurdities
               that
               follow
               theron
               ,
               but
               is
               annihilat
               ,
               or
               redacted
               to
               nothing
               ,
               or
               else
               resolved
               into
               that
               which
               they
               call
               materia
               prima
               .
               Bellarmin
            
             also
             in
             the
             forecited
             place
             ,
             sayeth
             ,
             that
             
               Abbot
               Rupertus
            
             maintayned
             an
             opinion
             diverse
             from
             all
             the
             former
             ,
             to
             wit
             ,
             
               That
               the
               bread
               is
               personallie
               assumed
               by
               Christ
               in
               the
               same
               manner
               that
               the
               humane
               nature
               was
               assumed
               by
               him
               ▪
            
             and
             of
             this
             also
             Cardinall
             
               Aliaco
            
             (
             in
             4.
             sent
             .
             q
             6
             )
             sayeth
             .
             
               That
               this
               is
               possible
               and
               more
               agreable
               to
               reason
               and
               easier
               to
               bee
               understood
               .
            
             But
             thereafter
             in
             the
             same
             place
             ,
             (
             hee
             positivlie
             sayeth
             ,
             
               That
               
               the
               conversion
               of
               the
               bread
            
             (
             according
             to
             his
             judgement
             )
             
               into
               the
               bodie
               of
               Christ
               is
               successive
               ,
               as
               the
               night
               is
               turned
               into
               the
               day
               ,
               because
               ,
               as
               after
               the
               night
               the
               day
               commeth
               ,
               so
            
             (
             sayeth
             he
             )
             
               after
               the
               breads
               departing
               ,
               there
               is
               Christs
               Bodie
               .
            
             But
             
               Bellarmin
            
             (
             lib.
             3.
             de
             Euch.
             cap.
             18.
             
             §
             .
             ex
             his
             )
             will
             not
             haue
             this
             cōversion
             ,
             
               productive
               ,
            
             nor
             
               successiue
               ,
            
             but
             
               adductive
            
             (
             as
             hee
             calleth
             it
             )
             that
             is
             ,
             
               whereby
               Christs
               Bodie
               preexistent
               before
               this
               conversion
               in
               heaven
               ,
               beginneth
               to
               be
            
             (
             sayeth
             hee
             )
             
               under
               the
               accidents
               of
               bread
               wher
               it
               was
               not
               before
               ,
            
             which
             indeed
             is
             no
             
               conversion
            
             at
             all
             ,
             but
             onlie
             a
             meere
             translocation
             .
          
           
             Moreover
             (
             sayeth
             
               Bellarmin
            
             lib.
             3.
             de
             Euch.
             cap.
             5.
             )
             
               There
               hath
               been
               two
               opinions
               devysed
               in
               the
               Scholes
               for
               unfolding
               the
               greatnes
               of
               this
               mysterie
               ,
            
             one
             of
             
               Durāds
            
             (
             on
             4.
             sent
             .
             d.
             10.
             )
             
               who
               holdeth
               it
               probable
               ,
               that
               the
               substāce
               of
               
               the
               bodie
               of
               Christ
               is
               in
               the
               Eucharist
               without
               greatnes
               or
               quantitie
               ,
            
             another
             is
             
               of
               some
               ancient
               Divines
               ,
               whom
               Ockam
               followeth
               ,
               who
               say
               ,
               that
               there
               is
               in
               the
               sacrament
               the
               very
               magnitude
               and
               quantitie
               of
               Christs
               bodie
               ,
               which
               notwithstanding
               they
               think
               cannot
               bee
               distinguished
               from
               the
               substance
               therof
               ,
               but
               that
               all
               parts
               do
               so
               runne
               one
               in
               another
               ,
               that
               ther
               is
               no
               shape
               in
               Christs
               bodie
               ,
               nor
               any
               distinction
               or
               order
               in
               the
               parts
               thereof
               .
               But
               the
               common
               opinion
               of
               the
               Schooles
               and
               of
               the
               Church
            
             (
             sayeth
             hee
             )
             
               is
               contrarie
               to
               this
               ,
               and
               that
               in
               the
               Eucharist
            
             or
             little
             hostie
             ;
             
               there
               is
               whole
               Christ
               with
               his
               magnitude
               and
               bigness
               ,
               &
               all
               other
               accidents
               ,
               &
               hath
               both
               order
               &
               shape
               agreable
               to
               a
               humane
               bodie
               .
            
             Which
             is
             the
             eight
             miracle
             of
             the
             eleavē
             that
             
               Durand
               ▪
            
             maketh
             the
             priest
             daylie
             to
             work
             in
             the
             Masse
             ,
             (
             lib.
             4.
             ration
             ▪
             divin
             .
             f.
             63.
             )
             which
             miracles
             notwithstanding
             
             are
             not
             seene
             ,
             whereas
             Cardinall
             
               Cameracensis
            
             (
             in
             4.
             sent
             .
             q.
             5.
             )
             sa●eth
             ,
             
               I
               ought
               not
               to
               believe
               that
               he
               worketh
               any
               miracle
            
             (
             sayeth
             hee
             )
             
               except
               I
               see
               the
               same
               .
            
             And
             indeed
             these
             are
             such
             as
             are
             foreprophecied
             2.
             
             
               Thess
               .
            
             2.
             9.
             and
             are
             called
             
               lieing
               signes
               and
               wonders
               .
            
          
           
             4.
             
             They
             agree
             no
             better
             in
             this
             point
             ,
             to
             wit
             ,
             
               Wherby
               did
               Christ
               produce
               in
               his
               last
               supper
               Transsubstantiation
               ?
            
             Concerning
             which
             ,
             their
             
               Biel
            
             on
             the
             canon
             of
             the
             masse
             lect
             .
             36.
             sayeth
             ,
             
               There
               are
               four
               opinions
               .
            
             The
             1.
             
             
               That
               Christ
               did
               make
               this
               conversion
               ,
               not
               by
               any
               words
               which
               hee
               uttered
               ,
               but
               by
               his
               divine
               power
               without
               any
               words
               ,
            
             and
             that
             Pope
             
               Innocent
            
             3.
             was
             of
             this
             minde
             .
             The
             2.
             
             
               That
               Christ
               blessed
               and
               consecrated
               the
               bread
               ,
               but
               with
               a
               secret
               benediction
               unknowne
               to
               us
               ▪
               whereby
               he
               Transsubstanti●●
               the
               bread
               into
               his
               Bodie
               ,
               of
               
               which
               the
               Evangelists
               maketh
               mentiē
               ,
               when
               they
               say
               ,
               that
               he
               tooke
               bread
               and
               blessed
               it
               ,
               so
               that
               heerby
               Christs
               Bodie
               behoved
               to
               be
               preexistent
               in
               the
               sacrament
               by
               that
               blessing
               ,
               before
               he
               said
               ,
               this
               is
               my
               bodie
               ,
               that
               so
               ,
               that
               speech
               of
               his
               might
               be
               true
               .
            
             The
             3.
             is
             ,
             
               That
               our
               Saviour
               by
               these
               words
            
             (
             this
             is
             my
             bodie
             )
             
               made
               that
               cōversion
               of
               bread
               into
               his
               bodie
               ,
               but
               ttha
               be
               spoke
               these
               words
               twise
               ,
               though
               it
               be
               written
               but
               once
               ,
               and
               that
               first
               he
               spoke
               them
               softlie
               and
               unheard
               ,
               whereby
               he
               made
               the
               conversion
               and
               thereafter
               audiblie
               ,
               to
               teach
               them
               how
               thereafter
               they
               should
               make
               this
               conversion
               .
            
             And
             the
             4.
             opinion
             is
             ,
             
               That
               by
               these
               words
            
             (
             this
             is
             my
             Bodie
             )
             
               which
               be
               spake
               audiblie
               he
               made
               this
               conversion
               of
               bread
               into
               his
               owne
               Bodie
               .
            
          
           
             5.
             
             Herin
             again
             they
             greatly
             controvert
             ,
             to
             ,
             wit
             ,
             whereby
             the
             Priest
             daylie
             doth
             make
             this
             conversion
             .
             
             1.
             
             Some
             say
             (
             as
             
               Durand
               .
            
             in
             his
             rationale
             divinorum
             lib.
             4.
             f.
             63.
             and
             
               Biel
            
             on
             the
             canon
             of
             the
             masse
             lect
             .
             47.
             with
             others
             )
             
               That
               the
               same
               is
               by
               vertue
               which
               Christ
               hath
               placed
               and
               made
               wherent
               in
               the
               words
               themselves
               of
            
             (
             this
             is
             my
             Bodie
             )
             2.
             
             Others
             say
             ,
             
               That
               this
               conversion
               dependeth
               upon
               the
               intention
               of
               the
               Priest
            
             as
             
               Bellarmin
            
             sayeth
             ,
             
               The
               whole
               Church
               holdeth
               ,
            
             (
             lib.
             3.
             de
             justifi
             .
             cap.
             8.
             )
             whose
             words
             are
             these
             ,
             
               The
               Sacrament
               without
               the
               intention
               of
               the
               priest
               cannot
               be
               made
               a
               Sacrament
               .
               3.
               
               Lombard
            
             their
             great
             Master
             of
             sentences
             (
             lib.
             4.
             dist
             .
             13.
             )
             sayeth
             ,
             
               That
               it
               dependeth
               upon
               an
               Angels
               descending
               from
               heaven
               to
               consecrate
               the
               Hostie
               .
            
             Whose
             words
             are
             these
             ,
             
               It
               is
               called
               the
               Masse
               because
               of
               the
               comming
               of
               the
               heavenlie
               Angell
            
             (
             sayeth
             hee
             )
             
               to
               consecrate
               the
               bodie
               of
               Christ
               ,
               according
               to
               the
               Priests
               prayer
               ▪
               saying
               ,
               
               Omnipotent
               God
               ,
               command
               that
               these
               things
               be
               carried
               by
               the
               hands
               of
               thy
               holie
               Angel
               before
               thy
               high
               Altar
               ,
               therefore
               except
               the
               Angel
               come
               ,
               it
               cannot
               be
               called
               a
               Masse
               ,
            
             (
             sayth
             he
             )
             seing
             therefore
             (
             as
             
               Bellarmin
            
             hath
             told
             us
             )
             that
             it
             cannot
             be
             a
             Sacrament
             without
             the
             Priests
             intentiō
             ,
             and
             that
             
               no
               man
               can
               know
               the
               intention
               of
               another
            
             (
             sayth
             
               Bellar.
               )
            
             &
             farr
             lesse
             be
             sure
             of
             an
             Angels
             cōming
             downe
             to
             comsecrate
             the
             bread
             ,
             &
             turne
             it
             into
             Christs
             body
             .
             I
             would
             thē
             on
             these
             grounds
             of
             their
             own
             ,
             ask
             any
             papist
             when
             he
             adoreth
             the
             hostie
             ,
             how
             he
             can
             be
             sure
             whether
             hee
             adoreth
             Christs
             body
             ,
             or
             onely
             a
             piece
             of
             bread
             ,
             which
             were
             most
             grosse
             Idolatrie
             ,
             as
             all
             must
             confess
             .
          
           
             6.
             
             To
             come
             to
             the
             words
             of
             consecration
             themselves
             .
             1
             in
             
               generall
               ,
            
             next
             in
             
               particular
               ,
            
             let
             us
             see
             how
             they
             agree
             heerein
             ,
             1.
             
             The
             most
             
             common
             opinion
             is
             that
             in
             generall
             they
             are
             to
             bee
             taken
             
               properlie
               ,
            
             and
             not
             
               figuratiuely
               ,
            
             but
             on
             the
             contrarie
             ,
             
               Bertram
            
             and
             the
             others
             with
             him
             forecited
             ,
             as
             also
             Cardinall
             
               Cajetan
            
             (
             in
             3.
             q.
             78.
             art
             .
             1.
             )
             holdeth
             that
             they
             are
             ,
             and
             may
             be
             taken
             
               figuratiuelie
            
             and
             after
             a
             Sacramentall
             manner
             of
             speech
             ,
             as
             wee
             see
             in
             Circumcision
             and
             the
             Passover
             ,
             yea
             more
             ,
             in
             the
             Popes
             owne
             canon
             Law
             ,
             (
             de
             consecra
             .
             dist
             .
             2.
             c.
             
               hoc
               est
               )
            
             it
             is
             said
             ther
             ,
             
               That
               the
               heavenlie
               Sacrament
               which
               trulie
               representeth
               Christs
               flesh
               ,
               is
               called
               Christs
               Bodie
               ,
               but
               improperlie
               and
               not
               in
               veritie
               of
               the
               thing
            
             (
             sayeth
             that
             place
             )
             
               but
               by
               a
               mysticall
               signification
               ,
               so
               that
               the
               meaning
               is
            
             (
             sayth
             the
             glosse
             )
             
               it
               is
               called
               Christs
               Bodie
               ,
               that
               is
               ,
               it
               is
               a
               sign
               of
               his
               bodie
               .
            
          
           
             7.
             
             Next
             to
             come
             to
             the
             words
             in
             particular
             ,
             1.
             
             
               The
               Catholicks
               do
               not
               
               agree
            
             sayth
             
               Bellarm.
            
             lib.
             1.
             de
             Euc●
             .
             cap.
             11
             )
             
               in
               the
               manner
               of
               explicating
               ,
               what
               is
               properlie
               meaned
               by
               this
               Pronowne
            
             (
             hoc
             )
             
               or
            
             (
             this
             )
             
               in
               the
               words
               of
               consecration
            
             (
             this
             is
             my
             Bodie
             )
             
               &
               in
               this
               there
               are
               two
               famous
               opinions
            
             (
             sayth
             he
             )
             
               the
               one
               that
               this
               pronowne
            
             (
             hoc
             )
             
               signifieth
               the
               Body
               of
               Christ
               ,
               the
               other
               is
               of
               S.
               Thomas
            
             (
             sayeth
             he
             )
             
               that
               it
               signifieth
               not
               the
               body
               of
               Christ
               precis●ie
               ,
               nor
               yet
               the
               bread
            
             (
             as
             some
             hold
             )
             
               but
               in
               cōmon
               that
               substance
            
             (
             be
             what
             it
             will
             )
             
               which
               is
               under
               these
               formes
               ,
               so
               that
               the
               meaning
               is
               ,
            
             hoc
             ,
             this
             ,
             that
             is
             ,
             
               under
               this
               ,
               and
               th●se
               formes
               or
               accidents
               is
               my
               bodie
               .
               Neither
               determinating
               it
               to
               the
               bread
            
             (
             says
             
               Biel
            
             in
             can
             .
             Missae
             ,
             lect
             .
             48.
             )
             
               because
               so
               ,
               this
               speech
               should
               be
               false
               ,
               this
               bread
               is
               my
               Bodie
               ,
               nor
               to
               the
               bodie
               of
               Christ
               ,
               for
               this
               were
               absurd
               to
               say
               ,
               this
               bodie
               is
               my
               bodie
            
             (
             sayeth
             he
             )
             as
             also
             ,
             seing
             the
             vertue
             of
             the
             words
             of
             
             consecration
             depends
             on
             the
             pronouncing
             of
             the
             last
             word
             
               (
               meum
               )
            
             as
             
               Biel
            
             showeth
             in
             the
             same
             place
             ,
             therefore
             by
             
               (
               hoc
               )
            
             Christs
             bodie
             cannot
             bee
             understood
             .
             Againe
             the
             same
             
               Biel
            
             in
             the
             place
             forecited
             ,
             sayeth
             ,
             that
             concerning
             this
             ,
             there
             are
             diverse
             opinions
             ,
             which
             he
             reduceth
             to
             two
             .
             1.
             
             That
             by
             
               (
               hoc
               )
               nothing
               at
               all
               is
               demonstrat
               ,
            
             and
             this
             
               Durand
               .
            
             also
             declareth
             ,
             (
             lib.
             4.
             rat
             .
             divin
             .
             f.
             64.
             )
             2.
             
             
               Some
               say
               that
               by
            
             (
             hoc
             )
             
               the
               bread
               is
               demonstrat
               ,
               so
               that
               the
               meaning
               should
               bee
               ,
               this
               bread
               is
               my
               bodie
               ,
               that
               is
               ,
               in
               a
               Sacramentall
               way
               ,
               the
               signe
               of
               my
               bodie
               .
               But
               because
               this
               would
               seeme
            
             (
             sayeth
             he
             )
             
               to
               be
               hereticall
               ,
            
             therefore
             sayeth
             
               Richardus
               de
               sancto
               victore
               ,
               that
               it
               is
               a
               mixt
               demonstration
               ,
               partlie
               to
               the
               sense
               ,
               partlie
               to
               the
               understanding
               ,
               so
               that
               the
               meaning
               is
               ,
               this
               in
               which
               the
               bread
            
             (
             which
             is
             seene
             )
             
               is
               to
               be
               transsubstantiat
               ,
               
               is
               my
               bodie
            
             (
             which
             must
             be
             believed
             )
             and
             so
             the
             word
             
               (
               is
               )
            
             must
             be
             expounded
             in
             the
             future
             ,
             
               (
               shall
               be
               )
            
             &
             this
             is
             likewise
             the
             opiniō
             of
             
               Richardꝰ
               de
               media
               villa
            
             and
             others
             ,
             but
             
               Alexander
               Ales
            
             expre●slie
             will
             haue
             by
             
               (
               hoc
               )
            
             the
             bread
             to
             bee
             demonstrat
             ,
             and
             thereafter
             to
             bee
             transsubstantiated
             by
             the
             words
             of
             consecration
             .
          
           
             8.
             
             They
             controvert
             no
             lesse
             likewise
             ,
             in
             the
             next
             words
             (
             
               corpus
               meum
            
             or
             my
             bodie
             )
             as
             
               Gabriel
               Biel
            
             showeth
             in
             his
             37.
             lecture
             on
             the
             canon
             of
             the
             Masse
             ,
             
               Whether
               that
               bodie
               which
               Christ
               gave
               to
               his
               Disciples
               was
               his
               mortall
               and
               passible
               bodie
               or
               that
               which
               was
               immortall
               and
               impassible
               ,
               to
               these
               who
               say
               the
               first
               ,
               it
               is
               objected
               that
               then
            
             (
             sayeth
             he●
             
               it
               is
               not
               the
               same
               bodie
               which
               is
               now
               given
               in
               the
               sacrament
               which
               is
               immortall
               and
               impassible
               ,
               and
               that
               the
               Masse
               is
               
               therefore
               called
               an
               unbloodie
               sacrifice
               ,
            
             Againe
             ,
             
               in
               the
               contrarie
               to
               these
               who
               hold
               that
               it
               was
               his
               immortall
               and
               impassible
               bodie
               ,
               it
               is
               likewise
               objected
               ,
               that
               ,
               this
               co●ld
               not
               be
               ,
               because
               his
               Bodie
               did
               afterward
               suffer
               and
               die
               ,
               being
               yet
               unglorified
               ,
               and
               therefore
               was
               mortall
               and
               passible
               .
            
             Therefore
             (
             sayeth
             
               Biel
               )
               Hugo
               Cardinalis
            
             being
             straitned
             on
             both
             hands
             by
             the
             former
             contradictions
             ,
             concludeth
             for
             his
             part
             ,
             siding
             with
             neither
             of
             them
             ,
             saying
             ,
             
               That
               in
               this
               questiō
               as
               in
               such
               like
               others
               ,
               I
               professe
            
             (
             sayeth
             hee
             )
             
               that
               I
               will
               rather
               reverence
               than
               dispute
               such
               secrets
               ,
               and
               in
               simplicitie
               of
               faith
               .
               I
               think
               this
               sufficient
               ,
               if
               we
               say
               ,
               that
               Christ
               gaue
               them
               such
               a
               bodie
               as
               pleased
               Him
               to
               give
               ,
               because
               Hee
               was
               Omnipotent
               .
            
             And
             so
             leaveth
             the
             matter
             in
             doubt
             which
             of
             them
             it
             was
             ,
             and
             useth
             a
             short
             &
             easie
             way
             to
             solve
             all
             questions
             .
          
           
           
             9
             In
             the
             words
             also
             that
             followeth
             
               (
               which
               is
               broken
               for
               you
               )
            
             as
             they
             are
             set
             downe
             1.
             
             
               Cor.
            
             11.
             24.
             
             They
             are
             againe
             like
             the
             
               Midianits
               ,
               Judg.
               7.
               22.
               
               Every
               mans
               sword
               against
               his
               fellow
               ,
            
             For
             1.
             
             Pope
             
               Nicolas
               the
            
             2.
             with
             his
             Councell
             at
             
               Rome
               ,
            
             as
             wee
             may
             see
             (
             decret
             .
             3.
             p.
             d.
             2
             cap.
             42
             )
             affirmeth
             ,
             
               That
               it
               is
               Christs
               Bodie
               sensuallie
               that
               is
               broken
               &
               torne
               in
               pieces
               with
               the
               teeth
               of
               the
               receivers
               ,
            
             which
             yet
             (
             sayeth
             
               Bellar.
            
             lib.
             3.
             de
             Euch.
             cap.
             24.
             
             §
             .
             quartum
             )
             
               cannot
               be
               spoken
               of
               Christs
               bodie
               or
               flesh
               without
               great
               blasphēie
               .
            
             And
             which
             a
             little
             after
             that
             time
             ,
             made
             that
             great
             physitian
             &
             learned
             Philosopher
             
               Averroes
            
             to
             say
             (
             as
             
               B.
               Esponceus
               reporteth
            
             lib.
             4.
             de
             Euch.
             ador
             .
             cap.
             3.
             )
             
               mundum
               peragravi
               ▪
            
             &c.
             that
             is
             ,
             
               I
               have
               travelled
               through
               the
               world
            
             (
             sayeth
             hee
             )
             
               and
               I
               never
               saw
               a
               worse
               &
               more
               foolish
               ●ect
               than
               that
               of
               the
               Christians
               
               is
               ,
               because
               with
               their
               teeth
               they
               devoure
               that
               God
               whō
               they
               worship
               ,
            
             &
             which
             I
             may
             say
             is
             at
             this
             day
             the
             greatest
             scandell
             to
             
               Turks
               ,
               Iewes
            
             and
             
               Pagans
            
             that
             scarreth
             and
             debarreth
             them
             from
             embracing
             Christianitie
             ,
             as
             
               sir
               Edmund
               Sandys
            
             showeth
             in
             his
             
               speculum
               Europae
            
             p.
             230.
             
             Next
             ,
             their
             master
             of
             sentēces
             
               Lombard
               (
               l.
            
             4.
             dist
             .
             12.
             )
             telleth
             us
             that
             this
             definition
             of
             the
             Pope
             and
             his
             Councell
             is
             
               false
            
             &
             
               erronious
               ,
               seing
               Christs
               bodie
               is
               now
               incorruptible
               ,
               immortall
               ,
               and
               impassible
               ,
               &
               that
               Christ
               rebuked
               the
               carnall
               understanding
               of
               his
               Disciples
            
             (
             sayeth
             he
             )
             
               who
               thought
               that
               his
               flesh
               was
               to
               be
               divyded
               in
               parts
               ,
               or
               torne
               in
               morsels
               as
               other
               flesh
               is
               ,
            
             therfore
             sayeth
             he
             (
             dist
             .
             11.
             )
             
               because
               it
               is
               nefarious
               to
               devoure
               Christ
               with
               our
               teeth
               ,
               he
               hath
               recommended
               his
               flesh
               and
               blood
               to
               us
               in
               a
               mysterie
               .
               3.
               
               Others
               againe
            
             (
             sayth
             he
             )
             
               affirmeth
               that
               there
               
               is
               no
               reall
               breaking
               there
               ,
               as
               men
               seemeth
               to
               see
               with
               their
               eyes
               ,
               but
               that
               it
               is
               said
               to
               be
               broken
               ,
               sicut
               fit
               in
               magorum
               prestigiis
               ,
               &c.
            
             that
             is
             ,
             
               as
               useth
               to
               be
               done
               by
               magick
               tricks
               or
               Iuglers
               ,
               who
               by
               delusion
               deceiveth
               mens
               eyes
            
             (
             sayeth
             he
             )
             
               that
               they
               seeme
               to
               see
               ,
               that
               which
               is
               not
            
             (
             a
             right
             comparison
             indeed
             of
             masse
             priests
             )
             4.
             
             
               Others
               againe
            
             (
             sayeth
             the
             same
             
               Lombard
               )
               affirme
               that
               by
               the
               wonderfull
               power
               of
               God
               ,
               there
               is
               a
               breaking
               ther
               ,
               where
               notwithstanding
               nothing
               is
               broken
               .
            
             (
             a
             grosse
             contradiction
             )
             and
             this
             
               Durand
               .
            
             in
             his
             rationale
             divinorum
             .
             lib.
             4.
             f.
             36.
             maketh
             to
             bee
             the
             fourth
             miracle
             of
             the
             eleven
             ,
             that
             is
             dayly
             wrought
             by
             the
             masse
             Priest
             ,
             to
             wit
             ,
             
               That
               in
               the
               Masse
               that
               which
               is
               indivisible
               yet
               is
               divyded
               ,
               and
               tho
               it
               be
               divyded
               ,
            
             (
             sayeth
             hee
             )
             
               it
               remaineth
               whole
               .
               5.
               
               Biel
            
             also
             on
             the
             canon
             of
             the
             Masse
             ,
             lect
             .
             36.
             
             fayth
             ,
             that
             ,
             
               That
               which
               Christ
               brake
               ,
               and
               the
               Priest
               now
               breaketh
               ,
               is
               the
               sacramentall
               species
               ,
               as
               whytnes
               ,
               roundnes
               ,
               but
               neither
               Christs
               bodie
               ,
               nor
               yet
               any
               thing
               that
               is
               whyte
               and
               round
               .
            
             (
             a
             strange
             Chimera
             indeed
             .
             )
             The
             like
             sayeth
             
               Lombard
            
             lib.
             4.
             d.
             12.
             
             
               That
               it
               is
               neither
               Christs
               body
               that
               is
               broke
               ,
               nor
               bread
            
             (
             though
             the
             Apostle
             sayeth
             ,
             1.
             
             
               Cor.
               10.
               16.
               the
               bread
               which
               we
               break
               )
               but
               this
               fraction
               is
               of
               the
               forme
               onelie
               and
               shape
               of
               the
               bread
               ,
               sacramentallie
               done
            
             (
             sayth
             he
             )
             
               which
               was
               also
               the
               opinion
               of
               Pope
               Innocent
               the
            
             3.
             
             And
             so
             speaketh
             Cardinall
             
               Cameracensis
            
             in
             4.
             q.
             6.
             saying
             ,
             
               That
               this
               is
               the
               common
               opinion
               ,
               that
               the
               accidents
               of
               the
               breade
               which
               remaine
               without
               any
               subject
               ar
               only
               that
               which
               is
               broken
               .
            
             Than
             which
             Assertion
             there
             can
             be
             no
             greater
             absurditie
             .
          
           
             10.
             
             No
             lesse
             digladiation
             is
             amongst
             Romanists
             ,
             concerning
             
             
               what
               is
               eaten
            
             in
             the
             sacrament
             ,
             according
             to
             Christs
             words
             ,
             
               Take
               ,
               Eate
               ,
            
             For
             1.
             (
             as
             hath
             beene
             said
             )
             according
             to
             pope
             
               Nicolas
            
             judiciall
             defyning
             ,
             
               It
               is
               Christs
               bodie
               &
               flesh
               that
               is
               eaten
               with
               the
               mouth
               and
               torne
               with
               the
               teeth
               ,
            
             (
             which
             
               Bellarmin
            
             calleth
             blasphemous
             ,
             and
             
               Lombard
            
             hereticall
             .
             )
             But
             on
             the
             contrarie
             ,
             
               Alexander
               Ales
               )
            
             p.
             4.
             11.
             memb
             .
             art
             .
             2.
             (
             as
             also
             
               Bonaventure
               )
            
             in
             4.
             sent
             .
             d.
             12.
             art
             .
             3.
             )
             
               Affirme
               that
               the
               eating
               of
               Christs
               bodie
               is
               mysticall
               ,
               and
               not
               orall
               or
               corporall
            
             and
             giveth
             this
             as
             a
             reasone
             thereof
             ,
             
               that
               whereas
               three
               things
               are
               implyed
               in
               corporall
               eating
               ,
               to
               wit
               ,
               1.
               a
               masticatiō
               or
               chewing
               with
               the
               teeth
               .
               2.
               a
               trajection
               into
               the
               stomack
               and
               bellie
               .
               And
               3.
               a
               Conversion
               of
               the
               thing
               eaten
               into
               the
               substance
               of
               the
               eater
               ,
               this
               last
               which
               is
               most
               essentiall
               in
               eating
               ,
               cannot
               agree
               to
               the
               bodie
               of
               Christ
               ,
               which
               is
               not
               turned
               
               into
               our
               substance
               ,
               but
               rather
               in
               a
               mysticall
               manner
               turneth
               us
               into
               it self
            
             (
             say
             they
             )
             to
             which
             they
             might
             also
             added
             that
             which
             our
             Saviour
             ●peaketh
             of
             that
             
               which
               goeth
               in
               at
               the
               mouth
               ,
               that
               it
               likewise
               goeth
               out
               in
               the
               draught
               .
            
             Math.
             15.
             17.
             
          
           
             Againe
             ,
             if
             a
             Mouse
             or
             Ratt
             ,
             or
             any
             such
             beast
             happen
             to
             eate
             the
             consecrated
             Hostie
             ,
             it
             is
             controverted
             what
             is
             eaten
             by
             such
             .
             1.
             then
             in
             the
             
               Roman
               missall
            
             and
             
               cautel's
            
             of
             the
             
               Masse
               ,
            
             it
             is
             affirmed
             that
             they
             eate
             Christs
             bodie
             ,
             for
             these
             ar
             the
             very
             words
             ,
             
               Item
               ●●
               corpus
               Christi
               a
               muribus
               vel
               araneis
               consumptum
               vel
               corrosum
               fuerit
               ,
               &c.
            
             that
             is
             ,
             
               If
               the
               bodie
               of
               Christ
               be
               consumed
               or
               gnawne
               by
               Myce
               or
               spiders
               ,
               if
               these
               vermine
               can
               be
               found
               ,
               let
               them
               be
               burned
               ,
               and
               what
               remaineth
               of
               that
               which
               is
               gnawn
               by
               them
               unconsumed
               ,
               if
               it
               may
               be
               done
               without
               horror
               ,
               let
               it
               be
               eaten
               .
            
             But
             
             
               Lombard
            
             in
             the
             contrarieꝰ
             (
             lib.
             4.
             d.
             13.
             )
             sayeth
             ,
             
               That
               Christs
               bodie
               is
               not
               eaten
               by
               such
               beasts
               ,
               though
               it
               would
               seeme
               that
               it
               were
               ,
               and
               if
               any
               will
               ask
            
             (
             sayeth
             he
             )
             
               What
               is
               it
               then
               which
               is
               eaten
               by
               such
               ?
            
             he
             answereth
             verie
             bl●ntlie
             ,
             saying
             ,
             
               Deus
               novit
               ,
            
             that
             is
             ,
             
               God
               knoweth
               ,
            
             not
             hee
             .
             But
             
               Durand
               .
            
             in
             his
             rationale
             divinorum
             .
             lib.
             4.
             f.
             63.
             telleth
             us
             that
             Pope
             
               Innocent
               the
            
             3.
             resolveth
             the
             matter
             otherwise
             ,
             and
             sayeth
             ,
             
               That
               as
               the
               substance
               of
               the
               bread
               is
               miraculously
               turned
               into
               the
               bodie
               of
               Christ
               when
               it
               beginneth
               to
               be
               in
               the
               Sacrament
               ,
               so
               doth
               bread
               miraculously
               returne
               whē
               Christs
               bodie
               ceasseth
               to
               be
               there
               ,
               and
               therfore
               ,
               that
               the
               mouse
               or
               any
               such
               beast
               eateth
               onlie
               the
               bread
               that
               miraculouslie
               is
               so
               furnished
               unto
               them
               by
               God.
            
             Even
             as
             the
             same
             
               Durand
            
             tells
             a
             tale
             there
             ,
             how
             a
             Matron
             that
             furnished
             bread
             sabbathlie
             to
             Pope
             
               Gregorie
            
             did
             
             laugh
             when
             shee
             heard
             the
             Pope
             affirme
             ,
             that
             to
             be
             Christs
             bodie
             which
             shee
             knew
             to
             be
             bread
             that
             her self
             had
             baken
             ,
             whereupon
             the
             Pope
             to
             cōvince
             her
             of
             her
             errour
             ,
             by
             his
             prayer
             he
             converted
             the
             hostie
             visiblie
             into
             a
             finger
             of
             flesh
             ,
             &
             when
             heere
             on
             shee
             was
             converted
             ,
             he
             prayed
             againe
             ,
             and
             turned
             the
             finger
             of
             flesh
             into
             bread
             againe
             .
             And
             so
             heere
             were
             three
             pretie
             cōversions
             ,
             
               si
               credere
               fas
               ect
               .
            
             The
             first
             ,
             of
             the
             Hostie
             into
             Christs
             bodie
             invisiblie
             ,
             the
             next
             ,
             of
             the
             Hostie
             into
             a
             finger
             of
             flesh
             visibly
             ,
             &
             the
             third
             ,
             of
             the
             finger
             of
             flesh
             back
             againe
             into
             bread
             visiblie
             .
             
               Quis
               talia
               fando
               temperet
               .
               &c
               ,
            
          
           
             11.
             
             Heere
             againe
             in
             the
             
               other
               Element
            
             of
             the
             Sacrament
             ,
             they
             contend
             one
             against
             another
             ,
             concerning
             the
             mixture
             of
             water
             with
             the
             wine
             ,
             &
             the
             Transsubstantiatiō
             
             of
             both
             .
             1.
             
             Then
             Cardinall
             
               Aliac●
            
             (
             in
             4.
             sent
             .
             q.
             5.
             )
             telleth
             us
             that
             
               Scotus
            
             did
             hold
             
               That
               water
               is
               not
               simplie
               necessarie
               at
               all
               to
               be
               used
               in
               the
               sacrament
               ,
               seing
               there
               is
               no
               mention
               thereof
               in
               the
               institution
               ,
               but
               only
               that
               it
               is
               the
               precept
               of
               the
               Church
            
             (
             sayeth
             he
             )
             
               and
               that
               the
               Grecian
               and
               Easterne
               Church
               useth
               it
               not
               to
               this
               day
               .
            
             But
             others
             againe
             pleadeth
             the
             necessitie
             of
             the
             mixture
             of
             water
             ,
             and
             therein
             placeth
             a
             mysterie
             .
             Next
             ,
             
               Whether
               the
               water
               mixed
               with
               the
               wine
               be
               both
               converted
               in
               Christs
               blood
               ,
               it
               is
               controverted
            
             (
             sayeth
             
               Biel
            
             on
             the
             canon
             of
             the
             Masse
             ,
             lect
             .
             35.
             )
             and
             
               of
               this
            
             (
             sayeth
             hee
             )
             
               there
               are
               three
               opinions
               .
               1.
               
               That
               the
               water
               remaineth
               still
               in
               it
               owne
               kind
               and
               substance
               ,
               taking
               onlie
               the
               colour
               and
               Taste
               of
               the
               wine
               .
               2.
               
               That
               the
               wine
               is
               turned
               into
               Christs
               blood
               ,
               and
               the
               water
               into
               that
               which
               came
               out
               of
               Christs
               side
               on
               the
               
               Crosse
               ,
               but
               to
               that
               it
               is
               answered
            
             (
             sayeth
             he
             )
             
               that
               the
               words
               of
               consecration
               extendeth
               not
               themselves
               to
               the
               conversion
               of
               water
               at
               all
               ,
               &
               specially
               into
               that
               which
               came
               out
               of
               Christs
               side
               ,
               The
               third
               opinion
            
             (
             sayeth
             he
             )
             
               is
               ,
               that
               the
               water
               is
               turned
               into
               wine
               in
               the
               mixture
               thereof
               ,
               and
               then
               ,
               that
               both
               together
               are
               turned
               into
               Christs
               blood
               ,
            
             and
             so
             that
             ther
             are
             two
             Transsubstantiations
             of
             the
             water
             whereof
             no
             mention
             is
             in
             scripture
             .
             I
             could
             instance
             more
             concerning
             the
             
               adoration
            
             of
             the
             Hostie
             ,
             whether
             it
             should
             be
             absolute
             or
             conditionall
             ,
             as
             also
             their
             disagrement
             in
             everie
             other
             point
             of
             poperie
             ,
             beside
             the
             dissentions
             and
             divisions
             betweene
             the
             
               Scotists
            
             and
             
               Thomists
               ,
            
             the
             
               Dominicans
            
             and
             
               Franciscans
               ,
            
             the
             
               Sorbone
            
             and
             the
             
               Iesuits
               ,
            
             and
             all
             ,
             in
             weightie
             matters
             ,
             but
             studying
             to
             brevitie
             ,
             these
             shall
             suffice
             ,
             wherein
             I
             da●e
             
             challenge
             all
             the
             Priests
             and
             Papists
             in
             the
             world
             to
             instance
             the
             like
             amongst
             us
             ,
             especiallie
             in
             one
             point
             of
             doctrine
             .
             Whose
             differences
             (
             wherewith
             they
             upbraid
             us
             ]
             ar
             like
             molehills
             in
             regard
             of
             these
             mountains
             ,
             and
             rather
             in
             matter
             of
             government
             or
             ceremonie
             ,
             nor
             in
             any
             point
             of
             fundamentall
             doctrine
             and
             substance
             ,
             so
             that
             these
             Pharisee-like
             papists
             ,
             should
             first
             take
             the
             beame
             out
             of
             their
             owne
             eye
             ,
             before
             they
             spy
             the
             mote
             in
             their
             neighbours
             ,
             and
             hence-forth
             ceasse
             to
             brag
             of
             their
             Catholick
             unitie
             ,
             &
             frō
             all
             which
             disagrements
             and
             digladiations
             amongst
             themselves
             .
             I
             shall
             onlie
             conclude
             in
             
               Bellarmins
            
             owne
             words
             (
             lib.
             4.
             de
             Eccles
             .
             cap.
             10.
             
             §
             .
             adde
             .
             )
             
               That
               it
               is
               a
               most
               sure
               Note
               of
               false
               doctrine
               ,
               that
               hereticall
               authours
               agree
               not
               therein
               amongst
               themselves
               .
            
          
        
         
           
           
             11.
             
             THat
             S.
             Peter
             was
             not
             ordayned
             by
             Christ
             ,
             the
             first
             head
             ,
             or
             chief
             amongst
             the
             Apostles
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Math.
            
             10.
             2.
             where
             
               Peter
            
             is
             first
             named
             ,
             and
             therfore
             concludeth
             that
             he
             was
             first
             not
             onelie
             in
             order
             ,
             but
             in
             power
             and
             jurisdiction
             aboue
             the
             rest
             .
             Which
             is
             an
             absurd
             inference
             ,
             that
             of
             twelve
             persons
             of
             one
             equall
             function
             ,
             because
             such
             an
             one
             is
             first
             named
             ,
             therefore
             hee
             hath
             authoritie
             and
             jurisdiction
             over
             all
             the
             rest
             ,
             for
             so
             ,
             
               Gal.
            
             2.
             9.
             where
             
               Iames
            
             is
             first
             named
             before
             
               Peter
               ,
            
             it
             would
             follow
             that
             
               Iames
            
             had
             jurisdiction
             over
             
               Peter
               .
            
             Whereas
             all
             were
             alike
             in
             power
             and
             jurisdiction
             ,
             as
             
               Cyprian
            
             (
             de
             unit
             .
             Ecclesiae
             .
             )
             sayeth
             ,
             
               The
               rest
               of
               the
               Apostles
               were
               the
               self
               same
               that
               Peter
               was
               ,
               endued
               with
               alike
               fellowship
               both
               of
               honour
               &
               power
               ,
               And
               we
               know
            
             
             (
             sayeth
             Cardinall
             
               Cusanus
               .
            
             lib.
             2.
             de
             concord
             .
             Cath.
             cap.
             13.
             
             
               That
               Peter
               received
               no
               more
               power
               frō
               Christ
               than
               the
               other
               Apostles
               .
            
          
           
             The
             second
             place
             which
             he
             bringeth
             is
             ,
             Math.
             16.
             18.
             
             
               Vpon
               this
               rock
               I
               will
               build
               my
               Church
               .
            
             Which
             he
             adduced
             before
             for
             the
             Popes
             infallibilitie
             ,
             and
             to
             which
             I
             haue
             alreadie
             answered
             in
             the
             sixth
             Assertion
             .
             And
             now
             he
             bringeth
             it
             to
             prove
             the
             Popes
             supremacie
             ,
             wheras
             beside
             Cardinall
             
               Cusanus
            
             forecited
             words
             on
             this
             place
             ,
             their
             learned
             
               Ferus
            
             sayeth
             thus
             ,
             
               It
               is
               proper
               onlie
               to
               Christ
               to
               be
               called
               this
               rock
               ,
               as
               Peter
               himself
               calleth
               him
               .
            
             1.
             
             Pet.
             2.
             4.
             
               and
               whereby
               it
               is
               evident
            
             (
             sayeth
             he
             )
             
               that
               Christ
               built
               not
               his
               Church
               on
               Peter
               ,
               or
               any
               other
               man
               ,
               for
               there
               is
               no
               man
               so
               firme
               and
               constant
               ,
               who
               cannot
               be
               moved
               ,
               which
               in
               Peter
               himself
               we
               manifestlie
               see
               ,
               therfore
               Christ
               
               himself
               is
               that
               rock
               wheron
               his
               Church
               is
               built
            
             (
             sayeh
             he
             )
             
               according
               to
               1.
               
               Cor.
               3.
               11.
               other
               foundation
               can
               no
               man
               lay
               ,
               than
               that
               which
               is
               laid
               ,
               even
               Jesus
               Christ.
               
            
          
           
             The
             third
             place
             is
             ,
             
               Math.
               16.
               19.
               
               I
               will
               giue
               to
               thee
               the
               keyes
               of
               the
               kingdome
               of
               heaven
               ,
            
             Wherunto
             I
             answer
             ,
             that
             not
             only
             all
             the
             fathers
             (
             except
             Origen
             )
             declareth
             that
             all
             the
             disciples
             received
             the
             power
             of
             the
             keyes
             aswel
             as
             
               peter
            
             (
             as
             
               Maldonat
            
             on
             this
             place
             confesseth
             )
             but
             also
             Cardinall
             
               Cusanꝰ
            
             (
             lib.
             2.
             concord
             .
             cath
             .
             cap.
             13.
             )
             and
             with
             him
             
               Ferus
            
             and
             others
             ,
             say
             ,
             that
             
               Peter
            
             received
             no
             more
             power
             heereby
             from
             Christ
             ,
             than
             did
             the
             others
             .
             
               Iohn
            
             20.
             23.
             
          
           
             The
             fourth
             place
             is
             ,
             1.
             
             
               Cor.
            
             3.
             4.
             where
             one
             sayeth
             ,
             
               I
               am
               of
               Paull
               ,
               another
               I
               am
               of
               Apollos
               ,
               another
               I
               am
               of
               Cephas
               ,
               another
               I
               am
               of
               Christ
               ,
               where
            
             Peter
             
               is
               named
               next
               to
               Christ
               ,
               
               ascending
               from
               the
               lesser
            
             (
             sayeth
             he
             )
             
               to
               those
               whom
               he
               would
               haue
               esteemed
               greater
               .
            
             To
             whom
             I
             answere
             ,
             1.
             from
             nomination
             in
             order
             (
             as
             hath
             beene
             said
             )
             to
             conclude
             jurisdictiō
             over
             others
             in
             power
             ,
             is
             an
             absurd
             consequence
             .
             2.
             
             If
             the
             ascending
             be
             here
             from
             the
             lesser
             to
             the
             greater
             ,
             then
             it
             will
             follow
             that
             
               Paull
            
             who
             is
             named
             heere
             first
             ,
             is
             lesse●
             (
             though
             an
             Apostle
             )
             than
             
               Apollos
            
             which
             is
             absurd
             .
          
           
             The
             fifth
             place
             is
             ,
             
               Luke
            
             22.
             31.
             where
             it
             is
             said
             to
             
               Peter
               ,
               When
               thou
               art
               converted
               confirme
               thy
               Bretheren
               ,
               that
               is
            
             (
             sayth
             he
             )
             
               practise
               &
               exercise
               greatnes
               &
               dōinion
               over
               thē
               .
            
             I
             answer
             ,
             that
             this
             is
             a
             strange
             glosse
             indeed
             ,
             for
             to
             confirme
             ,
             is
             a
             duty
             of
             Ministration
             ,
             but
             not
             a
             dignitie
             of
             Donation
             ,
             as
             is
             said
             
               Act.
               15.
               32.
               
               That
               Judas
               and
               Silas
               exhorted
               the
               bretheren
               with
               many
               words
               and
               confirmed
               them
               ,
            
             
             which
             is
             not
             that
             they
             excercised
             greatnes
             &
             dominion
             therby
             over
             thē
             ,
             but
             far
             otherwise
             ,
             as
             
               Theophylact
            
             on
             this
             place
             teaches
             (
             and
             with
             him
             
               Beda
               ,
               Lyra
               ,
               Stella
               ,
               and
               Maldonat
               )
               Our
               Saviour
               showing
               that
               Peter
               having
               after
               his
               denyall
               gotten
               such
               mercie
               from
               God
               ,
               and
               restoring
               to
               his
               dignitie
               of
               Apostle-ship
               ,
               he
               should
               from
               this
               experience
               confirme
               thē
               that
               were
               〈…〉
               of
               mercie
               and
               not
               to
               dispaire
               ,
               if
               thorow
               frailtie
               they
               should
               fall
               ,
               and
               did
               there-after
               repent
            
             (
             sayeth
             he
             )
             which
             dutie
             also
             we
             see
             
               David
            
             in
             the
             like
             case
             promiseth
             to
             performe
             .
             
               Psal
               .
            
             51.
             13.
             
          
           
             The
             sixth
             place
             is
             ,
             
               Luke
            
             22.
             26.
             wher
             Christ
             saith
             ,
             
               He
               that
               is
               greater
               amongst
               you
               let
               him
               be
               as
               the
               younger
               ,
               which
               showeth
            
             (
             sayeth
             hee
             )
             
               that
               amongst
               the
               twelve
               one
               was
               greater
               thā
               
               another
               even
               in
               Christs
               account
               .
            
             To
             which
             I
             answere
             .
             1.
             
             The
             Evangelist
             
               Mathew
               ,
            
             cap.
             20.
             16.
             showes
             ,
             that
             it
             was
             not
             ,
             that
             amongst
             the
             Apostles
             one
             was
             greatest
             or
             chief
             in
             Christs
             account
             ,
             but
             that
             some
             would
             haue
             been
             so
             ,
             as
             we
             see
             in
             the
             mother
             of
             
               Zebedes
            
             sonnes
             petition
             ,
             
               Math.
            
             20.
             21.
             
             Next
             their
             own
             
               Lyra
               Carthusian
            
             &
             
               Stella
               ,
            
             showeth
             that
             here
             the
             Apostles
             wer
             taxed
             of
             ambition
             by
             
               Christ
               ,
            
             because
             of
             the
             cōtention
             of
             some
             for
             preheminence
             aboue
             the
             rest
             .
             Which
             was
             equally
             forbidden
             to
             all
             ,
             and
             not
             adjudged
             to
             be
             in
             the
             person
             of
             one
             .
             Therefore
             also
             sayeth
             
               Ambrose
            
             on
             this
             place
             ,
             
               Vnto
               all
               the
               Apostles
               is
               given
               one
               plat
               forme
               of
               interdiction
               ,
               that
               none
               of
               them
               should
               brag
               of
               preheminence
               .
            
          
           
             The
             seventh
             place
             is
             ,
             
               Iohn
            
             21.
             15.
             where
             Christ
             sayeth
             to
             
               Peter
               Feed
               my
               sheep
               ,
            
             that
             is
             ,
             (
             sayth
             he
             )
             
               governe
               
               my
               Church
               .
            
             whereunto
             I
             shall
             answere
             onlie
             in
             Cardinall
             
               Cusanus
            
             words
             (
             lib.
             2.
             de
             concord
             .
             Cath.
             cap.
             13.
             )
             saying
             ,
             
               If
               it
               was
               spoken
               to
               Peter
               ,
               feed
               my
               sheep
               ,
               yet
               it
               is
               manifest
            
             (
             sayeth
             hee
             )
             
               that
               this
               feeding
               was
               but
               by
               the
               word
               and
               his
               holie
               example
               ,
               and
               that
               according
               to
               S.
               Augustin
               in
               his
               Commentarie
               on
               these
               words
               ,
               the
               same
               was
               commanded
               likewise
               to
               all
               the
               others
               ,
               in
               saying
               ,
               go
               yee
               into
               all
               the
               world
               and
               preach
               the
               Gospell
               to
               everie
               creature
               ,
               so
               that
               nothing
               is
               spoken
               to
               Peter
            
             (
             sayeth
             he
             )
             
               which
               importeth
               any
               other
               power
               ,
               and
               therefore
               we
               conclude
               rightlie
            
             (
             sayeth
             the
             Cardinall
             )
             
               that
               all
               the
               Apostles
               were
               equall
               in
               power
               with
               Peter
               .
               Bellar.
            
             also
             (
             l.
             4.
             de
             pont
             .
             cap.
             23.
             
             §
             .
             addit
             )
             acknowledgeth
             that
             what
             was
             givē
             to
             
               peter
            
             by
             these
             words
             
               (
               feed
               my
               sheep
               )
            
             was
             given
             to
             all
             by
             these
             other
             words
             ,
             
               as
               my
               Father
               sent
               me
               so
               send
               I
               you
               .
            
          
           
           
             His
             last
             place
             which
             he
             bringeth
             ,
             is
             ,
             
               Math
               12.
               25.
               
               Every
               kingdome
               divided
               against
               it self
               is
               brought
               to
               desolation
               ,
               and
               if
               Satan
               cast
               out
               satan
               &c.
            
             whence
             he
             most
             ridiculouslie
             reasoneth
             thus
             ,
             
               Satan
               hath
               a
               kingdome
               whereof
               he
               is
               chief
               ,
               if
               then
               there
               be
               not
               onelie
               a
               visible
               head
               of
               the
               Church
               triumphant
               in
               heaven
               ▪
               but
               also
               a
               visible
               head
               even
               in
               hell
               ,
               why
               not
               also
               a
               visible
               head
               on
               earth
               ?
            
             (
             sayeth
             he
             )
             
               risum
               teneatis
               amici
               .
            
             A
             goodlie
             conformitie
             indeed
             !
             But
             as
             he
             would
             ha●e
             the
             Church
             to
             haue
             a
             visible
             vicar
             head
             on
             earth
             ,
             aswell
             as
             a
             chief
             one
             in
             heaven
             ▪
             so
             he
             should
             let
             Satan
             also
             haue
             a
             visible
             vicar
             head
             on
             earth
             ,
             aswel
             as
             he
             is
             the
             chief
             head
             in
             hel
             ,
             and
             indeed
             wee
             acknowledge
             the
             Pope
             to
             be
             that
             vicar
             of
             his
             power
             ▪
             but
             not
             the
             vicar
             of
             Christ
             ,
             
               Horned
               like
               the
               Lamb
               ,
               but
               speaking
               like
               the
               Dragon
               .
            
             Revel
             .
             13.
             11.
             
          
           
           
             As
             for
             Testimonies
             of
             Fathers
             which
             he
             citeth
             as
             of
             
               Theophy
               lact
               ,
            
             who
             calleth
             
               Peter
               the
               prince
               of
               the
               disciples
               ,
            
             this
             importeth
             no
             more
             supremacie
             of
             jurisdiction
             over
             the
             rest
             ,
             nor
             where
             it
             is
             said
             of
             
               Virgil
               ,
               That
               he
               is
               the
               Prince
               of
               poets
               ,
            
             that
             therefore
             he
             had
             jurisdiction
             over
             all
             poets
             in
             his
             age
             .
             Therefore
             ,
             
               Cyril
               Hier
               ▪
            
             his
             words
             (
             which
             he
             also
             citeth
             )
             showeth
             the
             true
             meaning
             thereof
             ,
             calling
             
               Peter
               Prince
               ,
            
             that
             is
             ,
             
               The
               most
               excellent
               of
               the
               Apostles
               ,
            
             which
             none
             doth
             deny
             .
             And
             wheras
             
               Eusebius
            
             calleth
             him
             ,
             
               The
               first
               Bishope
               of
               Christians
               ,
            
             this
             importeth
             onlie
             primacie
             in
             order
             ,
             but
             no
             supremacie
             of
             power
             .
             As
             for
             
               Chrisostome
            
             his
             55.
             
             Homile
             on
             
               Mathew
               ,
            
             where
             he
             alleadgeth
             that
             hee
             is
             ther
             called
             ,
             
               The
               head
               of
               the
               church
               ,
            
             there
             is
             no
             such
             title
             there
             ,
             which
             (
             as
             I
             shall
             show
             heere-after
             )
             Pope
             
             
               Gregorie
            
             calleth
             proud
             and
             prophane
             .
             Lastly
             ,
             he
             citeth
             one
             
               Euthymius
            
             a
             late
             Monck
             ,
             as
             a
             Father
             ,
             who
             lived
             1118.
             years
             after
             Christ
             ,
             who
             calleth
             
               Peter
               ,
               Master
               of
               the
               whole
               World
               ,
            
             not
             by
             dominion
             over
             it
             ,
             (
             as
             all
             knoweth
             )
             but
             in
             respect
             of
             that
             Apostolicall
             commission
             ,
             
               Math.
               28.
               19.
               
               Go
               teach
               all
               nations
               ,
               &c.
               
            
             And
             the
             last
             is
             ,
             Pope
             
               Leo's
            
             testimonie
             ,
             in
             his
             owne
             behalf
             ,
             calling
             
               Peter
               ,
               Head
               and
               chief
               of
               the
               Apostles
            
             in
             the
             sense
             forenamed
             ,
             and
             yet
             all
             these
             prove
             onlie
             what
             
               Peter
            
             was
             personallie
             ,
             but
             nowise
             that
             the
             Pope
             is
             the
             same
             successivelie
             .
          
           
             But
             before
             I
             leaue
             this
             so
             pleaded
             for
             papall
             supremacie
             ,
             I
             will
             batter
             this
             loftiest
             tow●e
             of
             mysticall
             
               Babylon
               ,
            
             with
             a
             batterie
             furnished
             onlie
             by
             a
             Pope
             himself
             .
             
               Gregorie
            
             the
             great
             ,
             thus
             
               Bellarmin
            
             (
             lib.
             2.
             de
             pont
             .
             cap.
             31.
             )
             proveth
             the
             Popes
             
             supremacie
             by
             these
             two
             titles
             given
             to
             him
             to
             wit
             ,
             that
             he
             is
             called
             
               The
               Head
               of
               the
               Church
               and
               Vniversall
               Bishop
               .
            
             Of
             the
             first
             wherof
             ,
             sayeth
             
               Gregorie
            
             (
             lib.
             4.
             indict
             .
             epist
             .
             36
             )
             
               It
               is
               Sa●anicall
               pride
               by
               any
               such
               title
               of
               Head
               ,
               so
               to
               subject
               all
               Christs
               members
               to
               one
               man
               which
               cohereth
               to
               one
               Head
               onely
               &
               alone
               ,
               Christ
               Iesus
               .
            
             And
             of
             the
             second
             ,
             he
             saith
             ,
             
               Any
               one
               so
               to
               mount
               aboue
               others
               ,
               to
               such
               an
               hight
               of
               singularitie
               ,
               as
               that
               he
               would
               be
               under
               none
               ,
               but
               he
               alone
               would
               bee
               aboue
               all
               ,
            
             (
             as
             Pope
             
               Boniface
            
             thereafter
             claimed
             Extrav
             .
             lib.
             1.
             
             Tit.
             8.
             cap.
             1.
             (
             to
             be
             acknowledged
             by
             al
             ,
             under
             paine
             of
             damnation
             ,
             )
             
               It
               is
               a
               most
               proud
               and
               prophane
               usurpation
               .
            
          
           
             And
             lest
             that
             
               Gregorie
            
             should
             seem
             to
             oppose
             these
             titles
             in
             the
             person
             of
             
               Iohn
            
             Bishop
             of
             
               Constantinople
               ,
            
             who
             first
             obtained
             the
             same
             from
             
             the
             Emperour
             
               Manritiꝰ
            
             as
             a
             wrong
             done
             to
             him
             ,
             or
             his
             sea
             ,
             to
             whom
             these
             titles
             wer
             due
             .
             Therfore
             1.
             he
             cleareth
             himself
             of
             this
             ,
             saying
             to
             the
             Emperour
             ,
             Epist
             32.
             
             
               In
               this
               matter
               (
               most
               religious
               Lord
               )
               do
               I
               defend
               any
               cause
               of
               mine
               ?
               or
               do
               I
               challenge
               heerin
               any
               wrong
               done
               to
               mee
               ?
            
             No.
             And
             yet
             the
             more
             to
             cleare
             this
             ,
             he
             sayeth
             epist
             .
             36.
             
             
               None
               of
               my
               Predecessours
               would
               ever
               consent
               to
               use
               such
               a
               prophane
               title
               ,
               no
               ▪
               not
               Peter
               himself
               the
               first
               founder
               of
               this
               sea
               ,
               who
               ,
               altho
               he
               was
               chief
               of
               the
               Apostles
               ,
               and
               according
               to
               his
               Apostle-ship
               had
               the
               care
               of
               all
               the
               Church
               committed
               to
               him
               ,
               yet
               notwithstanding
            
             (
             sayth
             he
             )
             
               was
               not
               called
               the
               universall
               Apostle
               .
            
             And
             in
             the
             same
             Epistle
             to
             
               Eulogiꝰ
            
             B.
             of
             
               Alexandria
               ,
            
             hee
             showeth
             that
             himself
             would
             no
             wise
             accept
             of
             any
             such
             style
             when
             it
             was
             offered
             to
             him
             .
             And
             therefore
             he
             sayeth
             to
             
             
               Eulogius
               ,
               Let
               not
               your
               Holinesse
               in
               your
               letters
               style
               any
               man
               whosoever
               universall
               Bishope
               ,
               yea
               morover
            
             (
             sayeth
             he
             )
             epist
             .
             38.
             
             
               I
               confidentlie
               affirme
               ,
               that
               whosoever
               calleth
               himself
               universall
               Bishope
               ,
               or
               desireth
               so
               to
               be
               called
               ,
               he
               is
               the
               fore-runner
               of
               Antichrist
               .
            
             Yea
             ,
             more
             yet
             ,
             (
             epist
             .
             39.
             &
             lib.
             6.
             epist
             .
             30
             )
             
               whosoever
               assenteth
               ,
               or
               acknowledgeth
               any
               such
               style
               ,
               he
               loseth
               the
               faith
            
             (
             sayeth
             hee
             )
             
               and
               maketh
               shipwracke
               thereof
               ,
            
             (
             a
             sadd
             doom
             against
             all
             papists
             )
             all
             which
             made
             Cardinall
             
               Cusanꝰ
            
             to
             say
             thus
             .
             (
             lib.
             2.
             de
             concord
             .
             Cath.
             cap.
             13.
             )
             
               whil
               we
               defend
               this
               ,
               that
               the
               Pope
               is
               not
               universall
               Bishope
               ,
               but
               onlie
               the
               first
               aboue
               others
            
             (
             to
             wit
             in
             place
             or
             primacie
             )
             
               in
               so
               doing
               we
               defend
               the
               truth
            
             (
             sayth
             he
             )
             Thus
             doth
             a
             great
             Pope
             and
             famous
             Cardinall
             pleade
             against
             
               papall
               supremacie
               ,
            
             as
             much
             as
             any
             Protestant
             can
             do
             .
          
        
         
           
           
             12.
             
             THat
             a
             womā
             may
             be
             head
             or
             supreame
             governesse
             of
             the
             Church
             in
             all
             causes
             ,
             as
             the
             late
             Queene
             Elizabeth
             was
             .
          
           
             VVHich
             is
             contrarie
             (
             sayeth
             hee
             )
             to
             
               Tim.
            
             2.
             11.
             where
             it
             is
             said
             ,
             
               Let
               the
               woman
               learne
               in
               silence
               with
               all
               subjection
               ,
               but
               I
               suffer
               not
               a
               woman
               to
               teach
               ,
               nor
               to
               usurp
               authoritie
               over
               the
               man
               ,
            
             and
             againe
             ,
             1.
             
             
               Cor.
               14.
               34.
               
               Let
               women
               hold
               their
               peace
               in
               the
               Churches
               .
            
             whereunto
             I
             answere
             ,
             that
             none
             of
             these
             Texts
             proveth
             any
             other
             thing
             ,
             but
             onlie
             the
             subjection
             of
             a
             married
             wife
             ,
             to
             her
             husband
             ,
             and
             that
             no
             woman
             whosoever
             should
             usurp
             the
             publick
             &
             pastourall
             office
             of
             preaching
             ,
             and
             thus
             do
             
               Aquinas
               ,
               Lombard
               ,
               Cajetan
            
             and
             other
             Romanists
             expound
             ,
             &
             their
             late
             
               Est●ꝰ
            
             especially
             .
          
           
             And
             as
             for
             that
             Religious
             &
             late
             Queene
             of
             happie
             memorie
             ,
             Shee
             
             was
             Supreame
             
               Governesse
            
             of
             the
             Church
             within
             her
             Dominions
             ,
             in
             causes
             Ecclesiasticall
             ,
             no
             otherwi●e
             than
             as
             we
             reade
             
               David
            
             was
             in
             everie
             matter
             pertayning
             to
             God
             ,
             as
             we
             see
             1.
             
             
               Chron.
            
             26.
             32.
             and
             as
             
               Hezekiah
            
             was
             ,
             2.
             
             
               Chron.
            
             29.
             15.
             
             &
             31
             ▪
             and
             
               Iosiah
               2.
               
               Chron.
            
             35.
             2.
             3.
             and
             6.
             and
             as
             
               Nehemiah
            
             was
             ,
             13.
             7.
             8.
             and
             28.
             acting
             in
             matters
             ecclesiastical
             civilie
             ,
             but
             not
             usurping
             any
             power
             or
             practise
             (
             as
             
               Vzziah
            
             did
             2.
             
             
               Chron.
            
             26.
             )
             which
             belonged
             to
             the
             Priests
             office
             .
             or
             of
             a
             Pastourall
             charge
             in
             doctrine
             ,
             discipline
             or
             administration
             of
             sacraments
             ,
             but
             as
             Princes
             should
             ,
             to
             cause
             ,
             and
             see
             that
             God
             be
             worshipped
             aright
             ,
             &
             discipline
             be
             exercised
             as
             it
             ought
             within
             their
             Dominions
             ,
             that
             so
             ,
             as
             their
             power
             is
             from
             God
             :
             so
             it
             may
             be
             imployed
             chieflie
             for
             God
             ,
             as
             nursing
             Fathers
             and
             mothers
             to
             his
             
             Church
             ,
             and
             as
             no
             scripture
             debarreth
             Princes
             and
             Magistrats
             frō
             medling
             with
             such
             causes
             in
             the
             manner
             forenamed
             ,
             but
             admitteth
             them
             to
             be
             Governours
             therein
             ,
             so
             likewise
             doth
             antiquitie
             ,
             as
             we
             may
             see
             in
             the
             person
             of
             
               Constantine
            
             the
             first
             Christian
             Emperour
             ,
             as
             
               Eusebius
            
             in
             his
             third
             book
             of
             his
             life
             ,
             c.
             13.
             reporteth
             ,
             and
             of
             his
             carriage
             in
             the
             first
             Councell
             of
             
               Nice
               ,
            
             and
             decision
             of
             matters
             of
             faith
             ,
             wh●●
             medling
             the
             Emperours
             also
             ●ad
             in
             such
             causes
             ,
             
               Socrates
            
             likewise
             declareth
             in
             the
             p●oeme
             of
             his
             fifth
             book
             of
             ecclesiasticall
             historie
             .
             
               Augustin
            
             also
             contra
             
               Cresconium
               ,
            
             lib.
             3.
             cap.
             51.
             and
             de
             Civit.
             Dei
             lib.
             5.
             c.
             24.
             
             &
             
               Athanasius
            
             in
             his
             second
             Apologie
             ,
             p.
             797.
             
             Graecolat
             .
             appealing
             to
             the
             Emperour
             
               Constantine
            
             against
             the
             unjust
             proceedings
             of
             the
             Councell
             of
             
               Tyre
               ,
            
             in
             his
             behalf
             .
             
             As
             
               Flavianus
            
             in
             the
             like
             case
             did
             to
             the
             Emperours
             
               Theodosius
            
             and
             
               Valentinian
               .
            
          
           
             But
             I
             cannot
             marvell
             enough
             that
             this
             pamphleter
             should
             so
             touch
             upon
             a
             womans
             government
             of
             a
             particulare
             nationall
             Church
             ,
             in
             a
             civill
             way
             within
             her
             Dominion
             ,
             whil
             as
             a
             craftie
             &
             vile
             Strumpet
             ,
             named
             Pope
             
               Iohn
            
             the
             eight
             did
             governe
             the
             whole
             Roman
             Church
             which
             they
             cal
             Catholick
             as
             
               Christs
            
             vicar
             and
             head
             thereof
             ,
             two
             years
             ,
             a
             moneth
             and
             foure
             dayes
             ,
             till
             going
             in
             procession
             and
             surprysed
             by
             paines
             of
             child-birth
             ,
             being
             upon
             the
             publick
             street
             delivered
             ,
             Shee
             thereafter
             died
             ,
             for
             which
             cause
             in
             detestation
             of
             the
             fact
             ,
             (
             as
             
               Platina
            
             the
             Popes
             Secretarie
             &
             all
             ancient
             Romanist
             histriographers
             speake
             )
             No
             Pope
             ever
             since
             went
             that
             way
             in
             publick
             procession
             ,
             as
             
               Martinus
               ,
               
               Polonus
               ,
               Sigebert
               ,
               Fasciculus
               temporum
               ,
               Marianus
               Scotus
               ,
            
             and
             many
             others
             ancient
             Records
             do
             testifie
             ,
             whom
             I
             can
             produce
             .
          
           
             And
             as
             for
             any
             testimonies
             of
             Fathers
             which
             he
             bringeth
             ,
             as
             
               Damascen's
            
             where
             he
             sayeth
             ,
             
               I
               consent
               not
               that
               the
               Church
               of
               God
               be
               governed
               by
               Kings
               ,
            
             and
             in
             
               Theodorets
            
             historie
             ,
             that
             one
             
               Eulogius
            
             said
             concerning
             the
             Emperour
             
               Valens
            
             cōmanding
             by
             his
             officer
             what
             did
             belong
             to
             a
             Bishop
             ,
             
               What
               ?
               was
               hee
               made
               Bishope
            
             (
             sayeth
             he
             )
             
               that
               day
               when
               he
               was
               crowned
               Emperour
               ?
            
             and
             
               Ignatius
            
             who
             
               commandeth
               all
               men
               ,
               even
               the
               Emperour
               himself
               to
               be
               obedient
               to
               the
               Bishope
               ,
            
             all
             these
             (
             I
             say
             )
             makes
             nothing
             against
             that
             which
             I
             haue
             said
             before
             ,
             but
             onlie
             against
             civill
             Princes
             their
             usurpation
             of
             what
             belongeth
             properlie
             and
             onlie
             to
             the
             Ecclesiasticall
             office
             and
             
             persons
             vested
             therwith
             ,
             in
             doctrin
             and
             discipline
             .
          
           
             And
             if
             we
             will
             look
             to
             Antiquity
             ,
             we
             shall
             find
             that
             in
             this
             point
             ,
             popish
             doctrine
             debarring
             princes
             or
             the
             civill
             Magistrat
             from
             any
             medling
             in
             Ecclesiasticall
             effaires
             ,
             (
             as
             
               Bellar.
            
             teaches
             lib.
             1.
             de
             clericis
             ,
             c.
             28.
             
             &
             29.
             )
             joyneth
             hands
             with
             the
             anciēt
             hereticks
             the
             
               Donatists
               ,
            
             who
             did
             contend
             in
             likemanner
             ,
             that
             the
             cognition
             ,
             tryall
             and
             medling
             with
             Ecclesiasticall
             effaires
             ,
             belongeth
             nowise
             to
             the
             Magistrat
             .
             And
             therfore
             this
             was
             the
             speech
             of
             
               Donatꝰ
               ,
               Quid
               est
               Imperatori
               cum
               Ecclesia
               ?
            
             or
             
               What
               hath
               the
               Emperour
               adoe
               with
               the
               Church
               ?
            
             as
             
               Optatus
               Milevitanꝰ
            
             declareth
             in
             his
             third
             book
             against
             
               Parmenian
               ,
            
             and
             
               Augustin
            
             likewise
             ,
             lib.
             1.
             contra
             epist
             .
             
               Parmeniani
               ,
            
             c.
             7.
             &
             epist
             .
             166.
             
             Whereas
             the
             harmonie
             of
             confessions
             of
             faith
             ,
             and
             
             ours
             in
             particulare
             1581.
             art
             .
             24.
             sayeth
             ,
             
               Moreover
               to
               Kings
               ,
               Princes
               ,
               Rulers
               a●d
               Magistrats
               ,
               we
               affirme
               that
               chieflie
               and
               most
               principallie
               the
               conservation
               and
               purging
               of
               Religion
               appertaineth
               ,
            
             so
             that
             not
             onlie
             they
             are
             appointed
             for
             civill
             policie
             ,
             but
             also
             for
             maintainance
             of
             the
             true
             religion
             ,
             and
             for
             supressing
             of
             idolatrie
             and
             superstition
             ,
             as
             in
             
               David
               ,
               Iosaphat
               ,
               Ezekias
               ,
               Iosias
            
             and
             others
             highlie
             commended
             for
             their
             zeale
             in
             that
             case
             may
             be
             espyed
             ,
             &
             in
             our
             later
             confession
             1647.
             cap.
             23.
             
             
               That
               for
               the
               better
               effecting
               wherof
               ,
               they
               haue
               power
               to
               call
               Synods
               ,
               to
               be
               present
               at
               them
               ▪
               and
               to
               provyde
               that
               whatsoever
               is
               transacted
               in
               them
               ,
               bee
               according
               to
               the
               minde
               of
               God.
               
            
          
        
         
           
             13.
             
             THat
             Antichrist
             shall
             not
             be
             a
             particulare
             man
             ,
             and
             that
             the
             Pope
             is
             Antichrist
             .
          
           
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             2.
             
             
               Thess
               .
            
             2.
             3.
             where
             he
             is
             called
             ,
             
               That
               man
               of
               sinne
               ,
               &c.
            
             and
             therefore
             a
             particulare
             
               man
               onlie
               .
            
             Whereunto
             I
             answere
             in
             the
             Iesuit
             
               Ribera's
            
             words
             on
             
               Revel
               .
               17.
               10.
               
               That
               it
               is
               not
               unusuall
               in
               Scripture
               ,
               that
               by
               one
               man
               ,
               many
               the
               like
               and
               of
               the
               same
               incorporation
               are
               signified
               ,
            
             (
             sayeth
             hee
             )
             which
             he
             proveth
             out
             of
             
               Math.
            
             22.
             11.
             where
             ,
             by
             
               One
               man
            
             that
             wanted
             the
             wedding
             garment
             many
             such
             are
             signified
             ,
             and
             out
             of
             
               Dan.
            
             7.
             where
             ,
             by
             the
             King
             of
             the
             
               Medes
            
             and
             
               Persians
               ,
            
             not
             any
             individuall
             and
             one
             onlie
             person
             is
             signified
             ,
             but
             the
             whole
             succession
             of
             these
             Kings
             one
             after
             another
             .
             likewise
             by
             the
             cōsent
             of
             all
             Romanists
             ,
             that
             speech
             2.
             
             
               Thess
               .
            
             2.
             7.
             wher
             it
             is
             said
             ,
             
               (
               Onlie
               he
               who
               now
               letteth
               ,
               will
               let
               ,
               till
               he
               be
               taken
               out
               of
               the
               way
               )
            
             is
             to
             be
             understood
             ,
             not
             of
             an
             individuall
             
             Roman
             Emperour
             onelie
             ,
             but
             of
             the
             whole
             succession
             of
             the
             old
             Roman
             Emperours
             then
             resident
             at
             
               Rome
               ,
            
             in
             their
             full
             integrity
             .
             Yea
             ,
             the
             papists
             even
             now
             ,
             when
             they
             say
             ,
             that
             the
             Pope
             is
             Christs
             vicar
             ,
             they
             meane
             not
             this
             or
             that
             Pope
             onlie
             ,
             but
             the
             whole
             succession
             of
             such
             one
             after
             another
             .
          
           
             The
             second
             place
             is
             
               Revel
               .
               13.
               18.
               
               Where
               the
               number
               666.
               is
               called
               the
               number
               of
               a
               man
               ,
            
             whence
             hee
             concludeth
             
               That
               Antichrist
               shall
               be
               one
               onlie
               individuall
               man.
            
             To
             which
             I
             answere
             ,
             that
             from
             the
             number
             of
             a
             man
             ,
             666.
             to
             argue
             to
             the
             singularitie
             of
             a
             person
             ,
             is
             a
             bad
             consequence
             ,
             but
             by
             this
             number
             the
             Iesuite
             
               Ribera
            
             teacheth
             us
             better
             ,
             that
             
               Ireneus
            
             who
             lived
             neare
             to
             the
             Apostles
             times
             ,
             according
             to
             the
             cōputation
             by
             the
             greek
             letters
             ,
             found
             it
             out
             ,
             to
             be
             
               Lateinos
            
             or
             
               Roman
               ,
            
             as
             
             their
             Church
             is
             called
             at
             this
             day
             ,
             
               Ecclesia
               latina
               seu
               Romana
               ,
            
             and
             the
             Pope
             
               Papa
               Romanus
               ,
               &c.
               
            
          
           
             The
             third
             place
             is
             ,
             1.
             
             
               Iohn
               2.
               22.
               
               That
               Antichrist
               denyeth
               the
               Father
               &
               the
               Sonne
               ,
               which
               the
               Pope
               doeth
               not
               .
            
             Whereunto
             I
             answere
             1.
             
             That
             the
             word
             
               (
               Antichrist
               )
            
             is
             somtimes
             taken
             generallie
             ,
             for
             all
             these
             who
             openlie
             &
             avowedly
             oppose
             Christ
             and
             his
             trueth
             ,
             and
             of
             such
             the
             Apostle
             
               Iohn
            
             speaketh
             
               verse
               18.
               
               That
               even
               in
               his
               time
               there
               were
               many
               Antichrists
               .
            
             And
             somtimes
             it
             is
             taken
             more
             strictlie
             ,
             as
             2.
             
             
               Thess
               .
            
             2.
             for
             that
             great
             
               Antichrist
            
             to
             come
             ,
             &
             wherby
             is
             signified
             the
             succession
             of
             such
             ,
             who
             under
             the
             profession
             of
             the
             Christian
             name
             .
             shall
             notwithstanding
             oppose
             Christs
             trueth
             ,
             
               by
               all
               deceavablnesse
               of
               unrighteousnes
               ,
               and
               in
               deepest
               hypocrisie
               working
               in
               a
               mysterie
               ,
            
             and
             therefore
             is
             said
             to
             bee
             
             
               herned
               like
               the
               lamb
               ,
               but
               to
               speake
               like
               the
               dragon
               .
            
             And
             in
             this
             sense
             we
             say
             ,
             that
             the
             Pope
             is
             Antichrist
             .
             2.
             
             
               Hee
               who
               denyeth
               the
               sonne
               ,
               is
               said
               to
               deny
               the
               Father
               ,
            
             as
             wee
             see
             ,
             1.
             
             
               Iohn
            
             2.
             23.
             
             Now
             the
             Sonne
             is
             denyed
             either
             directlie
             and
             in
             expresse
             words
             ,
             or
             indirectlie
             ,
             by
             consequence
             or
             in
             deeds
             (
             as
             
               Augustin
            
             speaketh
             ,
             lib.
             contra
             
               Donatistas
               )
            
             &
             that
             this
             way
             the
             Pope
             denyeth
             the
             sonne
             in
             the
             veritie
             of
             his
             humane
             Nature
             by
             their
             transsubstantiation
             ,
             and
             in
             all
             his
             three
             offices
             ,
             as
             sole
             King
             of
             his
             Church
             ,
             sole
             Priest
             and
             sole
             Prophet
             ,
             by
             many
             learned
             divines
             hath
             beene
             clearlie
             proven
             ,
             the
             Pope
             also
             claiming
             all
             these
             three
             ▪
             a
             ▪
             Monarch
             of
             his
             Church
             on
             earth
             ,
             high
             Priest
             ,
             and
             infallible
             Prophet
             therof
             .
          
           
             The
             fourth
             place
             which
             he
             bringeth
             is
             ,
             2.
             
             
               Thess
               .
            
             2.
             4.
             where
             it
             is
             
             said
             ,
             
               That
               Antichrist
               shall
               exalt
               himself
               aboue
               all
               that
               are
               called
               gods
               .
            
             To
             which
             I
             answere
             ,
             that
             this
             place
             rather
             clearly
             proyeth
             him
             to
             be
             Antichrist
             ,
             it
             being
             evident
             that
             Princes
             and
             Kings
             are
             called
             so
             ,
             
               Psal
               .
            
             82.
             6.
             and
             it
             is
             notour
             ,
             both
             by
             doctrine
             and
             practise
             ,
             that
             the
             Pope
             exalteth
             himself
             above
             all
             such
             ,
             as
             wee
             may
             see
             (
             Extravag
             .
             lib.
             1.
             tit
             .
             8.
             cap.
             
               Vnam
               S●nctam
               .
               )
            
             to
             the
             very
             making
             them
             kisse
             his
             feet
             ,
             deposing
             them
             ,
             and
             treading
             on
             their
             necks
             ,
             as
             
               Alexander
            
             the
             third
             did
             to
             the
             Emperour
             
               Frederick
               ,
            
             and
             as
             I
             haue
             showne
             at
             large
             in
             my
             late
             Treatise
             
               Of
               Antichrist
               ,
               painted
               and
               poynted
               out
               in
               his
               true
               colours
               .
            
          
           
             The
             fifth
             place
             which
             he
             bringes
             ,
             is
             ,
             2.
             
             
               Thess
               .
            
             2.
             8.
             which
             sayeth
             ,
             
               That
               our
               Lord
               Jesus
               shall
               kill
               him
               with
               the
               spirit
               of
               his
               mouth
               at
               his
               comming
               ,
            
             which
             
               agreeth
               no
               more
               to
               the
               Pope
            
             
             he
             )
             then
             
               That
               Christ
               is
               come
               the
               second
               time
               .
            
             To
             which
             place
             I
             answer
             ,
             1.
             
             That
             this
             deceatfull
             Seducer
             dealeth
             most
             falslie
             and
             fraudfullie
             in
             citing
             these
             words
             ,
             as
             if
             they
             were
             the
             words
             of
             our
             Bible
             ,
             whereas
             the
             words
             of
             our
             Translation
             according
             to
             the
             originall
             are
             these
             ,
             
               Whom
               our
               Lord
               shall
               consume
               with
               the
               spirit
               of
               his
               mouth
               ,
               &
               destroy
               with
               the
               brightnes
               of
               his
               cōming
               ,
            
             and
             in
             the
             
               Rhemes
            
             translation
             ,
             it
             is
             thus
             ,
             
               whom
               our
               Lord
               Iesus
               shall
               kill
               with
               the
               spirit
               of
               his
               mouth
               ,
               and
               shall
               destroy
               with
               the
               manifestation
               of
               his
               advent
               .
            
             So
             that
             the
             Apostle
             maketh
             two
             degrees
             of
             his
             destruction
             ,
             The
             first
             whereof
             he
             calleth
             
               a
               consumption
               by
               the
               spirit
               of
               his
               mouth
               ,
            
             &
             a
             consumption
             we
             know
             is
             a
             lingring
             disease
             ,
             whereby
             one
             wasteth
             away
             piece
             and
             piece
             .
             And
             this
             is
             
               by
               the
               spirit
               of
               Gods
               mouth
               ,
            
             whereby
             is
             signified
             
             
               Gods
               Word
               ,
            
             as
             wee
             see
             
               Gal.
               3.
               5.
               1.
               
               Tim.
            
             4.
             and
             1.
             1
             
             
               Iohn
            
             4.
             1.
             
             And
             this
             consuming
             of
             Antichrist
             by
             this
             meane
             ,
             by
             the
             preaching
             of
             the
             everlasting
             gospell
             
               Revel
            
             14.
             6.
             we
             see
             (
             praised
             be
             God
             )
             in
             a
             good
             measure
             performed
             .
             The
             second
             degree
             he
             calleth
             the
             destroying
             of
             him
             altogether
             by
             the
             brightnes
             ,
             or
             (
             as
             the
             
               Rhemists
            
             speake
             )
             by
             the
             manifestatiō
             of
             his
             cōming
             .
             which
             wee
             hope
             in
             God
             also
             is
             drawing
             verie
             near
             .
          
           
             The
             last
             place
             which
             he
             bringeth
             ,
             is
             
               Iohn
               5.
               43.
               
               I
               am
               come
               in
               my
               Fathers
               name
               &
               ye
               receive
               me
               not
               ,
               if
               another
               shall
               come
               in
               his
               owne
               name
               ,
               him
               yee
               will
               receive
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             That
             our
             Saviour
             speaketh
             not
             of
             Antichrist
             strictlie
             taken
             ,
             and
             by
             way
             of
             eminencie
             ,
             as
             he
             is
             described
             by
             
               Paull
               ,
               2.
               
               Thess
               .
            
             24.
             who
             was
             to
             come
             and
             appeare
             after
             the
             dissolving
             
             of
             the
             ancient
             Romā
             Empire
             ,
             but
             of
             false
             Prophets
             that
             were
             shortlie
             after
             Christs
             ascension
             to
             arise
             ,
             to
             deceiue
             the
             incredulous
             Iewes
             ,
             (
             as
             histories
             report
             )
             because
             they
             did
             not
             beleive
             ,
             but
             rejected
             the
             true
             Messias
             .
             And
             this
             their
             owne
             
               Ferus
            
             declareth
             to
             bee
             the
             meaning
             of
             the
             place
             ,
             and
             diverse
             other
             Romanists
             .
          
           
             2.
             
             We
             see
             that
             the
             jewish
             Nation
             onlie
             were
             to
             receive
             these
             of
             whō
             our
             Saviour
             speaketh
             .
             But
             Antichrist
             (
             of
             whō
             the
             Apostle
             speakes
             2.
             
             
               Thess
               .
            
             2.
             )
             was
             to
             be
             an
             universall
             deceiver
             of
             multituds
             ,
             of
             peoples
             ,
             of
             nations
             and
             tongues
             ,
             which
             
               (
               Revel
               .
            
             17.
             15.
             
             )
             are
             called
             the
             waters
             whereon
             the
             Whoore
             sitteth
             ,
             and
             whereunto
             the
             papall
             title
             of
             
               Vniversall
               Bishop
            
             doth
             therefore
             properlie
             agree
             .
          
        
         
           
             14.
             
             THat
             none
             but
             God
             cā
             forgive
             sinnes
             .
          
           
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             
               Iohn
            
             20.
             23.
             where
             it
             is
             said
             ,
             
               Whose
               sinnes
               yee
               forgive
               are
               forgiven
               them
               ,
            
             and
             
               Math.
            
             9.
             8.
             wher
             it
             is
             said
             ,
             
               When
               the
               multitude
               saw
               it
               ,
               they
               marvelled
               &
               glorified
               God
               which
               had
               given
               such
               power
               to
               men
               .
            
             To
             which
             I
             answere
             ,
             that
             this
             place
             of
             
               Iohn
               ,
            
             proveth
             onlie
             a
             Ministeriall
             power
             given
             by
             Christ
             to
             his
             Apostles
             and
             their
             successours
             ,
             which
             we
             deny
             not
             ,
             and
             which
             his
             owne
             words
             also
             on
             
               Math.
            
             9.
             8.
             doth
             only
             grant
             unto
             them
             ,
             saying
             ,
             
               Which
               tho
               they
            
             (
             to
             wit
             the
             multitude
             )
             
               knew
               to
               appertaine
               to
               God
               onlie
               by
               nature
               ,
               yet
               they
               perceived
               that
               it
               might
               be
               done
               by
               mans
               Ministrie
               on
               earth
               .
            
          
           
             Wherfore
             we
             say
             1.
             with
             
               Ambrose
            
             (
             lib.
             3.
             desp
             .
             Sancto
             c.
             19.
             
             
               Men
            
             (
             says
             he
             )
             
               doeth
               onlie
               afford
               their
               Ministrie
               to
               the
               remission
               of
               sinnes
               ,
               but
               they
               exercise
               not
               any
               right
               of
               authoritie
               .
               Istirogant
               ,
               
               Divinitas
               donat
            
             (
             sayeth
             hee
             )
             that
             is
             ,
             
               They
               seeke
               it
               ,
               but
               God
               giveth
               it
               ,
               2.
               
               Lombard
            
             also
             their
             Master
             of
             sentences
             teacheth
             ,
             how
             God
             only
             forgiveth
             sinnes
             properlie
             ,
             &
             men
             Ministeriallie
             ,
             saying
             ,
             lib.
             4.
             sent
             .
             dist
             .
             18.
             
             
               God
               onlie
               remitteth
               and
               retaineth
               sinnes
               ,
               and
               yet
               he
               hath
               given
               power
               to
               the
               Church
               to
               do
               so
               ,
               but
               Hee
               remitteth
               and
               retaineth
               otherwise
               than
               the
               Church
               .
               For
               he
               remitteth
               sins
               onlie
               by
               himself
            
             (
             sayeth
             he
             )
             
               because
               he
               purgeth
               the
               soule
               from
               the
               inward
               spot
               thereof
               ,
               and
               delivereth
               it
               from
               the
               debt
               of
               eternall
               death
               .
               But
               he
               hath
               not
               given
               this
               power
               to
               Priests
               ,
               notwithstanding
               ,
               he
               hath
               given
               them
               power
               of
               binding
               and
               loosing
               ,
               that
               is
               ,
            
             (
             sayeth
             he
             )
             
               of
               declaring
               that
               men
               ar
               bound
               or
               loosed
               ,
               as
               the
               Priest
               declareth
               the
               Leper
               to
               be
               cleane
               ,
               whom
               first
               the
               Lord
               had
               cured
               and
               made
               cleane
               .
            
             And
             therefore
             this
             is
             their
             Commission
             
               to
               preach
               
               repentance
               and
               remission
               of
               sinnes
               in
               Christs
               Name
               .
            
             Luke
             24.
             
             &
             
               Act.
            
             13.
             38.
             
             And
             this
             Ministeriall
             power
             is
             that
             onlie
             which
             the
             Fathers
             whō
             he
             citeth
             doth
             prove
             as
             out
             of
             
               Ambrose
            
             I
             haue
             alreadie
             showne
             .
          
        
         
           
             15.
             
             THat
             wee
             ought
             not
             to
             confesse
             our
             sinnes
             to
             any
             man
             ,
             but
             to
             God
             alone
             .
          
           
             FIrst
             for
             confession
             of
             sinnes
             ,
             I
             will
             showe
             what
             wee
             hold
             ,
             and
             and
             2.
             what
             wee
             oppose
             .
             1.
             then
             wee
             hold
             that
             ordinarlie
             it
             sufficeth
             to
             confesse
             only
             to
             God
             ,
             according
             to
             that
             
               Psal
               .
               32.
               5.
               
               I
               said
               I
               will
               confesse
               my
               transgressions
               to
               the
               Lord
               ,
            
             but
             if
             any
             persons
             for
             any
             secret
             or
             hid
             sinne
             ,
             or
             his
             sinnes
             otherwise
             ,
             bee
             weyghted
             in
             conscience
             ,
             and
             cannot
             find
             of
             themselves
             comfort
             or
             counsell
             ,
             concerning
             such
             ,
             these
             a●
             the
             words
             of
             
               Calvin
            
             (
             lib.
             3.
             instit
             .
             cap.
             4.
             num
             .
             12.
             
             
               Let
               every
               faithfull
               
               man
               remember
               that
               this
               is
               his
               dutie
               ,
               if
               privilie
               he
               be
               so
               distrest
               and
               afflicted
               in
               conscienc
               ,
               thorow
               the
               sense
               of
               his
               sins
               that
               without
               the
               help
               of
               others
               he
               cannot
               be
               comforted
               see
               that
               he
               neglect
               not
               the
               remedie
               that
               the
               Lord
               offereth
               to
               him
               ,
               to
               wit
               ,
               that
               for
               his
               reliefe
               ,
               he
               use
               private
               confossion
               to
               his
               Pastour
               ,
               and
               for
               giving
               him
               comfo●t
               ,
               he
               privatlie
               implore
               his
               help
               ,
               whose
               office
               is
               both
               privatlie
               and
               publictlie
               by
               the
               doctrine
               of
               the
               gospell
               to
               comfort
               Gods
               people
               .
            
          
           
             Wee
             oppose
             not
             then
             privat
             confession
             altogether
             to
             man
             ,
             being
             voluntarie
             ,
             free
             &
             occasionall
             ,
             but
             that
             politick
             picklock
             of
             popish
             sacramentall
             auricular
             confession
             ,
             whereby
             everie
             one
             is
             forced
             to
             confesse
             to
             a
             Priest
             all
             their
             sinnes
             which
             they
             can
             remember
             with
             all
             the
             agravating
             circumstances
             ,
             else
             to
             expect
             no
             forgivenes
             of
             them
             from
             God
             ,
             which
             (
             as
             their
             owne
             
             
               Ferus
            
             on
             
               Math.
            
             11.
             28.
             sayeth
             )
             
               (
               by
               the
               confession
               of
               the
               learned
               )
               is
               nihil
               nisi
               carnifi●ina
               conscientiae
               ,
            
             that
             is
             ,
             
               nothing
               else
               but
               a
               torturing
               of
               the
               conscience
            
             (
             sayeth
             he
             )
             
               when
               men
               are
               forced
               to
               auricular
               confession
               ,
               and
               may
               not
               make
               it
               ,
               but
               to
               their
               owne
               Priest
               ,
               though
               he
               be
               unlearned
               ,
               naughtie
               and
               inconstant
               .
               And
               trulie
            
             (
             sayeth
             their
             owne
             
               Cassander
               ,
            
             consult
             .
             art
             .
             11.
             )
             
               I
               believe
               there
               should
               be
               no
               controversie
               in
               this
               ,
               if
               this
               wholsome
               medicine
               of
               confession
               had
               not
               beene
               insected
               and
               defyled
               by
               many
               unskillfull
               and
               importunat
               soule-physitians
               ,
               whereby
               they
               haue
               laid
               snares
               upon
               their
               consciences
               ,
               and
               as
               it
               were
               by
               certaine
               tortures
               ,
               tormented
               them
               whom
               otherwise
               they
               should
               haue
               eased
               and
               relieved
               .
            
          
           
             Next
             ,
             to
             come
             to
             answere
             to
             his
             scripture
             Arguments
             ,
             which
             hee
             bringeth
             for
             his
             popish
             auricular
             confession
             ,
             the
             first
             is
             
               Math.
            
             3.
             
             where
             it
             is
             said
             
               That
               Ierusalem
               &
               all
               Iudea
               ,
               and
               all
               the
               region
               round
               about
               Iordan
               went
               out
               to
               Iohn
               the
               Baptist
               ,
               and
               ●er
               baptised
               of
               him
               confessing
               their
               sinnes
               .
            
             To
             whom
             I
             shall
             answere
             onlie
             in
             the
             Iesuit
             
               Maldonats
            
             words
             on
             this
             place
             ,
             saying
             ,
             
               What
               Catholick
               was
               ever
               so
               unlearned
               that
               he
               would
               prove
               the
               sacrament
               of
               confession
               by
               this
               place
               ?
            
             seing
             as
             Cardinall
             
               Cajetan
            
             showeth
             on
             
               act
               .
               19.
               18.
               
               This
               their
               confession
               was
               but
               generall
               and
               publick
               ,
               any
               other
               being
               by
               all
               probabilitie
               impossible
               ,
            
             that
             hee
             could
             heare
             in
             particular
             and
             in
             private
             ,
             such
             a
             huge
             multitude
             ,
             as
             out
             of
             all
             the
             forenamed
             places
             came
             to
             him
             to
             be
             baptised
             of
             him
             .
             We
             see
             then
             by
             
               Maldonats
            
             verdict
             ,
             that
             this
             Pamphleter
             is
             an
             unlearned
             dolt
             .
          
           
             The
             second
             place
             is
             ,
             
               act
               .
            
             19.
             18.
             where
             it
             is
             said
             ,
             
               That
               these
               who
               believed
               came
               to
               Paull
               and
               confessed
               and
               
               shewe
               their
               deeds
               .
            
             To
             which
             place
             also
             I
             answer
             in
             
               Cajetans
               words
               ,
            
             which
             are
             these
             ,
             
               As
               they
               did
               flock
               together
            
             (
             sayeth
             he
             )
             
               to
               the
               baptisme
               of
               John
               ,
               confessing
               their
               deeds
               ,
               without
               doubt
               generallie
               ,
               or
               their
               publick
               sinnes
               ,
               so
               here
               .
               For
               none
               of
               these
               confessions
               were
               Sacramentall
               ,
               but
               a
               profession
               onlie
               of
               repentance
               for
               their
               former
               life
            
             (
             sayeth
             hee
             )
          
           
             The
             third
             place
             which
             hee
             adduceth
             is
             ,
             
               Numb
               .
               5.
               6.
               
               Then
               shall
               they
               confesse
               their
               sinnes
               which
               they
               haue
               done
               .
            
             To
             which
             I
             answere
             1.
             
             That
             hereby
             sacramentall
             confession
             cannot
             be
             proven
             ,
             because
             they
             hold
             it
             to
             be
             a
             sacrament
             of
             the
             gospell
             ,
             &
             which
             was
             not
             instituted
             (
             as
             
               Bellarmin
            
             granteth
             ,
             lib.
             3.
             de
             pont
             .
             c.
             20
             )
             till
             after
             Christs
             resurrection
             .
             2.
             
             
               Bonaventure
            
             (
             lib.
             4.
             d.
             17.
             art
             ,
             1
             )
             citeth
             
               Augustin
               ,
            
             saying
             ,
             
               That
               the
               offering
               of
               sacrafices
               was
               the
               legall
               confession
               
               of
               sinnes
               ,
            
             whence
             he
             inferreth
             ,
             
               That
               it
               appeareth
               that
               there
               was
               no
               other
               confession
               under
               the
               law
               ,
               but
               the
               oblation
               of
               sacrifices
               .
            
             3.
             
             Their
             owne
             
               Lyra
            
             on
             
               Levit.
            
             16.
             21.
             showeth
             ,
             
               That
               the
               Priest
               did
               not
               heare
               in
               particular
               the
               confession
               of
               the
               people
               ,
               but
               in
               generall
               ,
               for
               the
               other
               had
               been
               impossible
            
             (
             sayeth
             he
             )
          
           
             But
             I
             wonder
             how
             he
             omitteth
             that
             which
             usuallie
             they
             object
             ,
             &
             is
             
               Bellarmins
            
             maine
             argument
             for
             auricular
             confession
             ,
             to
             wit
             ,
             
               Jam.
            
             5.
             16.
             which
             sayeth
             ,
             
               Confesse
               your
               sinnes
               one
               to
               another
               .
            
             To
             which
             I
             can
             not
             answere
             better
             than
             in
             Cardinall
             
               Cajetans
            
             words
             ,
             and
             by
             adducing
             his
             reasons
             ,
             saying
             ,
             
               Ther
               is
               here
               no
               speech
               of
               sacramentall
               confession
               ,
               for
               sacramentall
               confession
               is
               not
               one
               to
               another
               ,
               but
               to
               the
               Priest
               onlie
            
             (
             sayeth
             hee
             ]
             
               wherefore
               this
               confession
               is
               that
               ,
               whereby
               we
               mutuallie
               confesse
               our
               selves
               
               to
               be
               sinners
               ,
               that
               one
               may
               pray
               for
               another
               ,
               or
               for
               reconciliation
               ,
               where
               wrong
               is
               done
            
             (
             sayeth
             he
             .
             )
          
           
             As
             for
             Fathers
             which
             hee
             citeth
             ,
             they
             are
             either
             false
             &
             counterfit
             ,
             as
             
               Clements
            
             Epistles
             which
             
               Bellar.
            
             in
             his
             book
             of
             Ecclesiasticall
             writters
             ,
             declareth
             and
             proveth
             to
             bee
             spurious
             ,
             or
             else
             they
             are
             falslie
             alleadged
             ,
             as
             
               Ireneus
            
             and
             
               Tertullian
               ,
            
             who
             as
             their
             
               Beatus
               Rhenanus
            
             testifieth
             speaketh
             only
             of
             publick
             confession
             ,
             and
             not
             of
             private
             ,
             saying
             ,
             (
             in
             Tertul.
             de
             poenit
             )
             
               Let
               none-marvell
               that
               Tertullian
               speaketh
               nothing
               de
               clancularia
               illa
               admissorum
               confessione
               ,
            
             that
             is
             ,
             
               of
               that
               secret
               confession
               of
               sinnes
               .
            
             Neither
             is
             there
             any
             such
             thing
             in
             
               Origen
               ,
            
             or
             any
             alleadged
             works
             of
             
               Ambrose
            
             that
             makes
             for
             popish
             sacramentall
             and
             auricular
             forced
             confession
             ,
             nor
             any
             such
             work
             of
             his
             ,
             as
             ,
             
               in
               muliere
               peccatrice
               ,
            
             
             in
             all
             the
             Catalogue
             of
             his
             works
             set
             downe
             by
             
               Bellarmin
            
             de
             scrip
             eccles
             .
             and
             though
             there
             were
             such
             a
             work
             and
             such
             words
             ,
             
               As
               confesse
               freelie
               to
               the
               Priest
               the
               hidden
               secrets
               of
               thy
               soul
               ,
            
             this
             were
             but
             onlie
             as
             one
             stood
             in
             neede
             of
             comfort
             and
             counsell
             ,
             upon
             distres
             of
             conscience
             (
             as
             hath
             beene
             said
             )
             but
             I
             wonder
             most
             of
             his
             citation
             of
             
               Chrisostom
            
             and
             
               Augustin
               ,
            
             both
             of
             which
             are
             against
             any
             such
             forced
             confession
             .
             
               Chrisost
               .
            
             (
             conc
             .
             4.
             de
             Lazaro
             )
             saying
             ,
             
               Do
               I
               say
               confesse
               to
               thy
               fellow
               servant
               who
               may
               upbraid
               thee
               ?
               No.
               Confesse
               unto
               God
               who
               can
               cure
               thee
               ,
            
             &
             
               Augustin
            
             lib.
             10.
             confess
             .
             c.
             3.
             sayth
             thus
             ,
             
               What
               haue
               I
               to
               do
               with
               men
               ,
               that
               they
               should
               heare
               my
               Confessions
               ,
               as
               if
               they
               could
               heale
               all
               my
               diseases
               .
               ?
            
          
        
         
           
             16.
             
             THat
             Pardons
             &
             Indulgences
             were
             not
             in
             the
             Apostles
             times
             .
          
           
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             2.
             
             
               Cor.
            
             2.
             10.
             where
             the
             Apostle
             sayeth
             ,
             
               To
               whom
               yee
               forgive
               any
               thing
               ,
               I
               for
               giue
               also
               .
            
             To
             which
             I
             answere
             ,
             1.
             
             That
             this
             showeth
             onlie
             the
             Apostles
             consent
             to
             the
             releasing
             of
             the
             incestuous
             Penitent
             from
             the
             Church
             censure
             of
             Excommunication
             ,
             formerly
             pronunced
             1.
             
             
               Cor.
            
             5.
             3.
             and
             this
             (
             sayeth
             
               Estius
               )
            
             is
             the
             exposition
             of
             all
             the
             latine
             Fathers
             ,
             and
             so
             maketh
             nothing
             for
             papal
             indulgences
             or
             pardons
             .
             Which
             their
             owne
             
               Prierias
            
             lib.
             cont
             .
             Cath.
             de
             indulg
             .
             and
             
               Cajetan
            
             opusc
             .
             lib.
             5.
             cap.
             1.
             granteth
             to
             haue
             no
             ground
             in
             scripture
             ,
             tho
             this
             Pamphleter
             would
             wrest
             scripture
             for
             them
             .
             Yea
             moreover
             (
             sayeth
             
               Cajetan
               )
            
             none
             of
             the
             ancient
             fathers
             greek
             or
             latin
             haue
             broght
             any
             such
             to
             our
             knowledge
             .
             which
             makes
             that
             
               Bellarmin
            
             bringeth
             not
             
             one
             father
             for
             them
             .
             2.
             
             Their
             
               Alfonsus
               a
               Castro
               .
            
             lib.
             8.
             cont
             heres
             .
             Tit.
             indulgentia
             ,
             as
             also
             
               B.
               Fisher
            
             cont
             .
             
               Luth.
            
             art
             .
             18.
             granteth
             that
             their
             use
             is
             onlie
             of
             late
             .
          
           
             The
             second
             place
             which
             he
             bringeth
             ,
             is
             ,
             2.
             
             
               Cor.
               2.
               6.
               
               Sufficient
               to
               such
               a
               man
               is
               this
               punishmēt
               ,
            
             whence
             he
             concludeth
             ,
             that
             it
             lyeth
             in
             the
             hand
             of
             the
             spirituall
             Magistrat
             to
             measure
             the
             time
             of
             such
             censure
             or
             punishment
             that
             is
             imposed
             .
             To
             which
             I
             answere
             ;
             That
             these
             his
             words
             confirmeth
             what
             wee
             haue
             said
             before
             ,
             showing
             what
             ancient
             indulgences
             were
             
               in
               foro
               Ecclesiae
               ,
            
             &
             which
             we
             practise
             in
             the
             exercise
             of
             our
             discipline
             towards
             pēitents
             ,
             as
             we
             see
             cause
             ,
             but
             this
             maketh
             nothing
             for
             papall
             indulgences
             ,
             which
             they
             extend
             not
             onlie
             to
             the
             living
             ,
             but
             also
             to
             the
             dead
             in
             purgatorie
             ,
             and
             wherein
             ,
             what
             is
             their
             
             unitie
             ,
             or
             rather
             huge
             division
             of
             tongues
             and
             pen's
             ,
             we
             haue
             showne
             in
             the
             answere
             to
             the
             tenth
             Assertion
             .
          
        
         
           
             17.
             
             THat
             the
             actions
             and
             passions
             of
             the
             saints
             serve
             for
             nothing
             to
             the
             Church
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Coloss
               .
            
             1.
             24.
             where
             the
             Apostle
             sayeth
             ,
             
               I
               now
               rejoyce
               in
               my
               sufferings
               for
               you
               ,
               and
               fill
               up
               that
               which
               is
               wanting
               of
               the
               afflictions
               of
               Christ
               in
               my
               flesh
               ,
               for
               his
               bodies
               sake
               which
               is
               the
               Church
               .
            
             To
             which
             I
             answere
             ,
             The
             true
             meaning
             of
             these
             words
             in
             their
             own
             
               Aquinas
            
             words
             ,
             on
             this
             place
             is
             this
             ,
             saying
             ,
             
               These
               words
               according
               to
               the
               superfice
               might
               haue
               an
               ill
               sense
               ,
               as
               if
               Christs
               passion
               were
               not
               sufficient
               for
               our
               redemption
               ,
               but
               for
               filling
               up
               that
               which
               wants
               ,
               the
               sufferings
               of
               the
               saints
               wer
               to
               be
               added
               ,
               but
               this
               is
               hereticall
            
             (
             sayeth
             he
             )
             
               for
               
               the
               blood
               of
               Christ
               is
               sufficient
               for
               the
               redemption
               of
               many
               worlds
               ,
               himself
               being
               the
               propitiation
               for
               our
               sinnes
               ,
               but
               it
               is
               to
               be
               understood
            
             (
             sayeth
             he
             )
             
               that
               Christ
               and
               his
               Church
               make
               up
               but
               one
               mysticall
               person
               ,
               whose
               head
               is
               Christ
               ,
               and
               all
               the
               godlie
               are
               his
               bodie
               &
               members
               thereof
               ,
               this
               then
               was
               wanting
               ,
               that
               as
               Christ
               had
               suffered
               in
               his
               naturall
               bodie
               ,
               so
               he
               was
               to
               suffer
               in
               Pauls
               person
               as
               a
               member
               of
               his
               mysticall
               bodie
               ,
               Christs
               sufferings
               in
               his
               bodie
               ,
               being
               for
               the
               redemptiō
               of
               his
               Church
               ,
               but
               the
               sufferings
               of
               the
               saints
               for
               the
               Church
               ,
               being
               for
               this
               ,
               that
               by
               their
               example
               the
               Church
               may
               be
               confirmed
               ,
            
             (
             sayeth
             he
             )
             where
             we
             see
             that
             the
             sufferings
             of
             the
             saints
             serve
             to
             the
             church
             for
             cōformity
             &
             confirmation
             ,
             but
             not
             (
             as
             this
             Pamphleter
             would
             haue
             them
             )
             to
             be
             a
             treasure
             for
             papall
             indulgences
             to
             bring
             in
             a
             treasure
             of
             money
             to
             the
             popes
             coffers
             .
          
           
           
             The
             second
             place
             which
             he
             brings
             is
             ,
             
               Philip.
            
             2.
             30.
             wherein
             
               Paul
               exhorteth
               the
               Philippians
               to
               receiue
               Epaphroditus
               with
               all
               gladnes
               ,
               because
               for
               the
               work
               of
               Christ
               hee
               was
               neare
               to
               death
               ,
               to
               supplie
               their
               work
               of
               service
               towards
               him
               ,
            
             which
             as
             
               Aquinas
            
             says
             ,
             
               They
               were
               not
               able
               in
               their
               owne
               persons
               to
               performe
               to
               him
               .
            
             which
             words
             of
             
               Paul
            
             no
             more
             proveth
             the
             Pamphleters
             point
             wherat
             he
             aimeth
             ,
             of
             the
             benefit
             of
             popish
             indulgences
             ,
             then
             that
             
               Rome
            
             is
             in
             
               Vtopia
               ,
            
             but
             showeth
             both
             his
             usuall
             impertinencie
             ,
             impudence
             and
             ignorance
             .
          
        
         
           
             18.
             
             THat
             no
             man
             can
             do
             works
             of
             supererogation
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Math.
            
             19.
             21.
             wher
             our
             Saviour
             sayeth
             to
             the
             young
             rich-man
             ,
             
               If
               thou
               will
               be
               perfect
               ,
               go
               sell
               all
               that
               which
               thou
               hast
               and
               give
               to
               the
               poor
               &c.
               and
               follow
               me
               ,
               whēce
               it
               plainlie
               
               appeareth
            
             (
             sayeth
             he
             )
             
               that
               a
               man
               by
               the
               assistance
               of
               Gods
               grace
               may
               do
               somthings
               counselled
               ,
               which
               are
               of
               more
               perfection
               than
               are
               things
               commanded
               .
            
             To
             whom
             I
             answere
             1.
             in
             their
             owne
             
               Ferus
            
             words
             on
             this
             place
             ,
             saying
             ,
             
               In
               these
               words
               is
               implyed
               that
               which
               is
               necessarie
               &
               commanded
               to
               all
               ,
               to
               wit
               ,
               Poverty
               of
               spirit
               ,
               which
               is
               nothing
               else
               ,
               but
               with
               the
               heart
               to
               cleaue
               to
               no
               creature
               ,
               neither
               doeth
               the
               kingdome
               of
               heaven
               belong
               to
               any
               but
               to
               such
               as
               do
               so
            
             (
             sayeth
             he
             )
             2.
             
             This
             cōmand
             to
             this
             young
             at
             this
             time
             to
             sell
             all
             .
             was
             a
             personall
             cōmand
             ,
             given
             for
             this
             end
             to
             discover
             this
             young
             mans
             covetousnes
             and
             hypocrisie
             ,
             in
             saying
             he
             had
             keeped
             the
             whole
             law
             from
             his
             youth
             ▪
             like
             that
             personall
             command
             given
             to
             
               Abraham
            
             of
             sacrificing
             
               Isaac
               ,
            
             to
             discover
             his
             great
             faith
             and
             obedience
             to
             all
             after
             ages
             .
             And
             wee
             
             know
             that
             such
             personall
             cōmands
             for
             tryall
             or
             discovery
             doth
             not
             tye
             all
             .
             3.
             
             The
             perfection
             of
             Angels
             is
             to
             do
             Gods
             Commandements
             ,
             as
             wee
             see
             
               Psal
               .
            
             103.
             20.
             and
             in
             that
             petition
             of
             the
             Lords
             prayer
             ,
             
               Thy
               will
               be
               done
               on
               earth
               ,
               as
               it
               is
               in
               heaven
               .
            
             Yea
             Christs
             owne
             perfection
             was
             in
             this
             ,
             the
             doing
             of
             his
             Fathers
             will
             ,
             &
             shall
             wretched
             sinfull
             man
             be
             able
             to
             go
             beyond
             the
             perfectiō
             of
             these
             ?
          
           
             The
             second
             place
             which
             he
             bringeth
             is
             1.
             
             
               Cor.
               7.
               25.
               
               Now
               concerning
               virgins
               ,
               I
               haue
               no
               Commandement
               of
               the
               Lord
               ,
               yet
               I
               give
               my
               judgement
               (
               we
               reade
               counsell
               ,
            
             sayeth
             hee
             )
             
               and
               to
               do
               that
               which
               is
               counselled
               is
               not
               necessarie
               ,
               because
               one
               nevertheless
               may
               bee
               saved
            
             (
             sayeth
             he
             )
             To
             which
             place
             I
             answere
             1.
             
             Not
             only
             the
             origin●ll
             hath
             the
             word
             ,
             
               judgemēt
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             not
             counsell
             ,
             but
             also
             Cardinall
             
               Cajetan
            
             
             acknowledgeth
             the
             same
             on
             that
             place
             ingenouslie
             .
             2.
             
             By
             command
             ,
             the
             Apostle
             meaneth
             a
             generall
             command
             ,
             oblieging
             all
             persons
             &
             at
             all
             times
             ,
             as
             the
             precepts
             of
             the
             Morall
             Law
             do
             ,
             and
             concerning
             such
             special
             cōmands
             of
             living
             single
             and
             keeping
             virginitie
             ,
             hee
             showeth
             that
             he
             hath
             no
             such
             Cōmandement
             of
             the
             Lord
             ,
             but
             in
             regard
             of
             the
             present
             condition
             of
             Christians
             lyable
             to
             daylie
             persecution
             ,
             he
             declares
             his
             judgement
             only
             ,
             that
             to
             live
             single
             ,
             &
             in
             the
             estate
             of
             virginitie
             ,
             it
             is
             better
             then
             to
             liue
             in
             a
             married
             estate
             ,
             for
             their
             owne
             good
             ,
             but
             not
             that
             thereby
             they
             could
             supererogat
             at
             Gods
             hands
             ,
             &
             therfore
             leaving
             it
             in
             the
             meane
             time
             free
             to
             every
             one
             to
             do
             ,
             as
             God
             hath
             distributed
             to
             every
             one
             his
             gifts
             ,
             as
             he
             speaketh
             1.
             
             
               Cor.
            
             7.
             17.
             
          
           
           
             3
             ▪
             
               Gerson
            
             (
             de
             consult
             .
             evang
             .
             &
             statu
             perfect
             .
             )
             and
             with
             him
             their
             
               Paludanus
            
             (
             in
             lib.
             3.
             sent
             .
             d.
             34.
             q.
             3.
             )
             do
             teach
             ,
             
               That
               some
               may
               attaine
               to
               as
               great
               hight
               of
               perfection
               living
               in
               marriage
               ,
               and
               possessing
               riches
            
             (
             as
             we
             see
             in
             
               Abraham
            
             &
             
               Iob
               )
               as
               they
               who
               liue
               single
               ,
               or
               in
               the
               estate
               of
               povertie
               .
            
             As
             also
             
               Jansenius
            
             in
             his
             concord
             .
             on
             the
             Evangelists
             cap.
             100.
             alleadging
             the
             authoritie
             of
             
               Aquinas
            
             teacheth
             ,
             
               That
               the
               perfection
               of
               a
               Christian
               life
               consisteth
               essentiallie
               in
               keeping
               of
               Gods
               Commandements
               .
               Aquin
               .
            
             2
             ,
             2.
             q.
             184.
             art
             .
             3.
             and
             as
             we
             see
             
               Philip.
            
             4.
             8.
             beyond
             which
             in
             performance
             can
             no
             flesh
             go
             .
          
           
             Lastlie
             ,
             We
             find
             in
             scripture
             Gods
             counsell
             to
             man
             &
             his
             cōmand
             to
             be
             all
             one
             ,
             as
             these
             places
             testifie
             ,
             
               psal
               .
               73.
               24.
               
               Prov.
               1.
               25.
               30.
               
               Jer.
               49.
               20.
               
               Act.
            
             20.
             27.
             and
             
               Revel
               .
            
             3.
             18.
             
             How
             soever
             with
             man
             it
             may
             
             be
             said
             ,
             as
             it
             is
             proverbiall
             ,
             
               Counsell
               is
               no
               command
               .
            
          
           
             The
             third
             place
             which
             he
             bringes
             ,
             is
             
               Math.
               19
               ▪
               12.
               
               There
               be
               Eunuchs
               who
               haue
               made
               themselves
               so
               ,
               for
               the
               kingdome
               of
               heaven
               ,
               he
               that
               is
               able
               to
               receive
               it
               ,
               let
               him
               receive
               or
               keepe
               it
               ,
               now
               of
               precepts
               it
               is
               not
               said
               ,
               keepe
               them
               who
               may
               ,
               or
               is
               able
               ,
               but
               keep
               thē
               absolutlie
            
             (
             sayeth
             he
             )
          
           
             For
             answere
             1.
             
             Let
             him
             hear
             the
             Iesuite
             
               Maldonats
            
             exposition
             upon
             this
             place
             ,
             saying
             ,
             
               The
               words
               receive
               it
               ,
               in
               this
               place
               signifieth
               the
               same
               as
               to
               understand
               ,
               for
               Christ
               thereby
               would
               say
               no
               other
               thing
               than
               elswhere
               hee
               useth
               to
               speake
               of
               any
               grave
               matter
               ,
               saying
               ,
               he
               that
               hath
               eares
               to
               heare
               ,
               let
               him
               heare
            
             (
             sayeth
             he
             .
             )
          
           
             2.
             
             These
             Eunnchs
             that
             made
             thēselves
             such
             ,
             that
             is
             ,
             lives
             as
             Eunuchs
             chastlie
             and
             in
             a
             single
             life
             ,
             the
             text
             sayeth
             that
             they
             did
             it
             for
             themselves
             ,
             
             to
             attaine
             to
             the
             kingdome
             of
             heaven
             ,
             (
             which
             everie
             one
             is
             bound
             to
             do
             )
             and
             not
             to
             supererogat
             for
             others
             .
          
           
             As
             for
             
               Origens
            
             words
             which
             hee
             alleadgeth
             on
             the
             1.
             
             
               Rom.
            
             15.
             saying
             ,
             
               These
               things
               which
               we
               do
               over
               &
               aboue
               our
               dutie
               .
            
             I
             find
             nowise
             in
             that
             place
             ,
             and
             though
             they
             were
             ,
             yet
             we
             must
             distinguish
             betweene
             duties
             to
             which
             wee
             are
             bound
             ,
             by
             a
             generall
             precept
             common
             to
             all
             (
             as
             hath
             beene
             said
             )
             &
             duties
             to
             which
             we
             are
             not
             so
             bound
             ,
             but
             left
             to
             the
             performance
             therof
             ,
             according
             as
             every
             one
             findeth
             himself
             gifted
             or
             not
             ,
             which
             answere
             serveth
             also
             to
             that
             place
             alleadged
             out
             of
             
               Chrisostome
               ,
            
             that
             wee
             may
             do
             more
             than
             wee
             are
             commanded
             .
             Next
             for
             this
             hee
             citeth
             
               Gregorie
               Nissen
               .
            
             1.
             
             Moral
             .
             cap.
             5.
             wheras
             
               Gregory
               Nissen
               .
            
             never
             wrote
             such
             a
             book
             ,
             but
             
             he
             seemes
             to
             mistake
             
               Gregory
               Nissen
               .
            
             for
             
               Gregorie
               the
               great
               ,
            
             who
             lib.
             21.
             
             Moral
             .
             cap.
             15.
             quyte
             overthrowes
             works
             of
             supererogation
             .
          
        
         
           
             19.
             
             THat
             by
             the
             fall
             of
             Adam
             wee
             haue
             lost
             our
             freewill
             ,
             and
             it
             is
             not
             in
             our
             power
             to
             choyse
             good
             ,
             but
             onlie
             evill
             .
          
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             1.
             
             
               Cor.
            
             7.
             37.
             and
             
               Prov.
            
             23.
             26.
             wher
             the
             Lord
             requireth
             us
             ▪
             
               To
               giue
               to
               him
               our
               heart
               ,
               which
               if
               wee
               haue
               not
               freedome
               of
               will
               ,
               why
               doeth
               the
               Holie
               Ghost
               require
               this
               of
               us
               ?
            
             (
             sayeth
             he
             )
             To
             which
             I
             answere
             ,
             that
             all
             such
             precepts
             are
             the
             Rules
             of
             our
             dutie
             ,
             but
             not
             proofs
             of
             our
             abilitie
             by
             nature
             ,
             which
             when
             we
             see
             we
             are
             not
             able
             to
             performe
             of
             our selves
             ,
             it
             is
             to
             drive
             us
             by
             praier
             to
             him
             who
             onlie
             can
             inable
             us
             ,
             and
             (
             as
             is
             said
             
               Philip.
               2.
               13.
               )
               Who
               worketh
               in
               us
               both
               to
               will
               and
               to
               do
               of
               his
               
               good
               pleasure
               ,
            
             &
             as
             we
             see
             the
             proof
             thereof
             ,
             
               Ioel.
            
             2.
             12
             compared
             ,
             with
             
               Lam.
            
             5.
             21.
             as
             also
             
               Ezek.
            
             18.
             31.
             
             Where
             ,
             though
             the
             Lord
             sayeth
             ,
             
               Make
               you
               a
               new
               heart
               ,
            
             yet
             cap.
             36.
             26.
             he
             sayeth
             ,
             
               I
               will
               give
               you
               a
               new
               heart
               &c.
               
               For
            
             as
             
               Augustin
            
             speaketh
             (
             tom
             .
             7.
             de
             gra
             .
             &
             l.
             arb
             .
             c.
             16.
             )
             To
             the
             
               Pelagians
            
             of
             old
             who
             objected
             such
             places
             ,
             
               That
               God
               cōmands
               us
               to
               do
               what
               we
               are
               not
               able
               ,
               (
               to
               wit
               of
               our selves
               )
               that
               we
               may
               know
               what
               wee
               should
               seeke
               of
               him
               ,
               who
               can
               make
               us
               able
               ,
               and
               workesin
               us
               both
               the
               will
               &
               deed
               .
            
             So
             
               Bernard
            
             de
             gra
             .
             &
             lib.
             arb
             .
             And
             as
             for
             Scholasticks
             ,
             
               how
               much
            
             (
             sayeth
             their
             
               Cassander
               .
            
             consult
             .
             art
             .
             18
             )
             
               They
               ha●e
               ascribed
               to
               Divine
               grace
               ,
               in
               place
               of
               the
               rest
               ,
               Bonaventure
               doeth
               witnesse
               ,
               saying
               ,
               This
               is
               the
               profession
               of
               all
               pious
               minds
               to
               ascribe
               nothing
               to
               themselves
               ,
               but
               all
               to
               the
               grace
               of
               God.
               
            
          
           
           
             Next
             ,
             as
             to
             that
             1.
             
             
               Cor.
            
             7.
             37.
             wher
             it
             is
             said
             ,
             
               That
               he
               that
               standeth
               stedfast
               in
               his
               heart
               ,
               having
               no
               necessitie
               ,
               but
               hath
               power
               over
               his
               owne
               will
               and
               hath
               so
               decreed
               in
               his
               heart
               that
               he
               will
               keepe
               his
               virginitie
               ,
               doth
               well
               .
            
             This
             Text
             (
             I
             say
             )
             maketh
             nothing
             for
             mans
             naturall
             freewill
             ,
             a-like
             to
             good
             as
             to
             that
             which
             is
             morallie
             evill
             ,
             nor
             was
             there
             ever
             any
             learned
             Romanist
             (
             to
             my
             knowledge
             )
             that
             alleadged
             this
             place
             to
             prove
             freewill
             .
             For
             Cardinall
             
               Cajetan
               ,
               Aquinas
               ,
               Catharinus
            
             and
             others
             upon
             this
             place
             ,
             showeth
             that
             the
             Apostle
             heere
             speaketh
             onlie
             of
             a
             fathers
             power
             over
             his
             child
             ,
             and
             that
             as
             he
             willeth
             or
             pleaseth
             he
             may
             dispose
             of
             his
             virgin
             ,
             either
             to
             marrie
             her
             ,
             or
             keepe
             her
             unmarried
             ,
             as
             he
             should
             find
             her
             inclination
             ,
             or
             the
             fitnes
             or
             unfitnes
             of
             times
             .
             As
             wee
             haue
             the
             like
             speech
             
               Act.
            
             5.
             4.
             of
             
             
               Peter
            
             to
             
               Ananias
            
             though
             in
             another
             matter
             .
          
           
             The
             second
             place
             which
             he
             bringeth
             ,
             is
             
               Iohn
               .
            
             1.
             11.
             12.
             which
             sayeth
             ,
             
               That
               Christ
               came
               to
               his
               owne
               and
               they
               received
               him
               not
               ,
               but
               as
               many
               as
               received
               him
               ,
               he
               gaue
               them
               power
               to
               become
               the
               sons
               of
               God.
            
             which
             plainlie
             implyeth
             a
             libertie
             of
             will
             ,
             (
             sayeth
             he
             )
             To
             whom
             I
             answere
             .
             1.
             
             That
             this
             Text
             implyeth
             no
             liberty
             of
             will
             by
             nature
             in
             them
             who
             received
             Christ
             ,
             to
             receive
             him
             .
             but
             that
             he
             that
             gaue
             them
             power
             to
             become
             the
             sonnes
             of
             God
             ,
             gaue
             them
             grace
             also
             to
             receiue
             him
             ,
             whil
             as
             others
             did
             not
             receive
             him
             ,
             &
             this
             is
             according
             to
             the
             Apostles
             speech
             ,
             1.
             
             
               Cor.
               4.
               7.
               
               Who
               made
               thee
               to
               differ
               from
               another
               ?
               &
               what
               hast
               thou
               which
               thou
               hast
               not
               received
               ?
            
             and
             according
             to
             2.
             
             
               Cor.
               3.
               5.
               
               That
               we
               ar
               not
               able
               to
               think
               any
               thing
               as
               of
               our selves
               ,
               
               but
               our
               sufficiencie
               is
               of
               God
               ,
            
             wheron
             sayeth
             their
             owne
             
               Estius
            
             (
             and
             with
             him
             
               Lyra
               )
               The
               greeke
               Commentators
               as
               Chrisostome
               ,
               Theophylact
               ,
               and
               O
               Ecumenius
               ,
               explicating
               the
               Apostles
               meaning
               ,
               speaketh
               after
               thi●
               manner
            
             (
             sayeth
             he
             )
             
               That
               there
               is
               not
               something
               on
               our
               part
               ,
               and
               somthing
               on
               Gods
               part
               in
               the
               first
               worke
               of
               our
               conversion
               ,
               but
               plainlie
               ,
               that
               there
               is
               nothing
               on
               our
               part
               ,
               no
               not
               the
               least
               thing
               ,
               but
               all
               to
               be
               ascribed
               to
               God.
               
            
          
           
             The
             third
             place
             which
             he
             bringes
             is
             
               Deut.
            
             30.
             19.
             where
             
               Moses
               having
               set
               before
               the
               people
               life
               &
               death
               ,
               &c.
               he
               biddeth
               them
               choose
               life
               .
            
             To
             which
             place
             my
             former
             answere
             to
             
               Prov.
            
             23.
             26.
             sufficeth
             ,
             Therfore
             also
             sayeth
             their
             
               Hugo
               de
               S.
               victore
               ,
            
             (
             Miscell
             .
             2.
             lib.
             2.
             
             Tit.
             137.
             )
             
               That
               for
               doing
               good
               ther
               is
               a
               three
               fold
               grace
               ,
               a
               preventing
               ,
               a
               cooperating
               ,
               and
               a
               following
               grace
               .
               The
               first
               giveth
               us
               the
               
               will
               to
               choyse
               ,
               the
               second
               ,
               the
               abilitie
               to
               do
               ,
               and
               the
               third
               ,
               the
               perseverance
               to
               continue
               .
               Estius
            
             likewise
             on
             2.
             
             
               Cor.
            
             3.
             5.
             
             To
             this
             purpose
             citeth
             the
             words
             of
             the
             councell
             of
             
               Orange
               ,
            
             whereby
             they
             decreed
             ,
             
               That
               he
               was
               deceived
               with
               an
               hereticall
               spirit
               ,
               who
               will
               say
               ,
               that
               a
               mā
               by
               the
               power
               of
               nature
               can
               but
               think
               as
               becometh
               him
               any
               good
               that
               belongeth
               to
               eternall
               life
               ,
               let
               be
               to
               choyse
               the
               same
               .
            
          
           
             The
             fourth
             place
             is
             
               Luke
               13.
               34.
               
               O
               Ierusalem
               ,
               Ierusalē
               ,
               how
               oft
               would
               I
               gathered
               thy
               children
               ,
               as
               an
               Hen
               does
               her
               brood
               under
               her
               wings
               ,
               but
               ye
               wold
               not
               .
            
             Which
             Text
             showeth
             indeed
             the
             perversnes
             of
             mans
             will
             by
             nature
             ,
             and
             the
             opposition
             thereof
             to
             the
             will
             of
             God
             ,
             but
             no
             freedome
             therof
             by
             nature
             ,
             to
             wil
             that
             which
             is
             morallie
             good
             &
             tendeth
             to
             salvation
             .
          
           
             As
             for
             the
             testimonies
             of
             fathers
             .
             
             He
             bringeth
             first
             
               Hilarie
               ,
            
             saying
             ,
             
               That
               he
               would
               not
               that
               there
               should
               be
               a
               necessitie
               for
               men
               to
               bee
               the
               sonnes
               of
               God
               ,
               but
               a
               power
               .
            
             To
             which
             I
             answer
             1.
             
             That
             
               Hilarie
            
             wrote
             12.
             bookes
             of
             the
             Trinitie
             ,
             but
             he
             telleth
             not
             which
             of
             them
             .
             2.
             
             
               Hilarie
            
             speaketh
             of
             a
             manichean
             necessitie
             or
             coaction
             ,
             which
             we
             also
             deny
             to
             bee
             in
             mans
             will
             at
             all
             ,
             or
             in
             his
             first
             conversion
             ,
             and
             by
             power
             ,
             hee
             means
             not
             the
             
               power
               of
               freewill
               by
               nature
               ,
            
             but
             that
             power
             or
             efficacy
             of
             grace
             which
             our
             Saviour
             giveth
             ,
             
               Iohn
            
             1.
             11.
             
             Therefore
             also
             of
             this
             power
             ,
             &
             against
             the
             forenamed
             coaction
             ,
             
               Prosper
            
             speaketh
             thus
             ,
             (
             de
             vocatione
             gentium
             )
             
               Wee
               both
               belieue
               &
               feel
               by
               experience
            
             (
             sayeth
             hee
             )
             
               that
               grace
               is
               so
               powerfull
               ,
               that
               yet
               wee
               conceive
               it
               not
               to
               be
               any
               wayes
               violent
               .
            
          
           
             The
             second
             testimonie
             which
             hee
             bringeth
             is
             ,
             
               Augustins
               ,
            
             saying
             ,
             
               To
               
               consent
               or
               not
               to
               cōsent
               to
               Gods
               calling
               ,
               lyes
               in
               a
               mās
               own
               wil.
            
             To
             which
             I
             answer
             1.
             
             That
             he
             cites
             ,
             l.
             1.
             ad
             simpl
             .
             q.
             4.
             wheras
             in
             that
             whol
             book
             ther
             ar
             but
             two
             questions
             .
             2.
             
             I
             answer
             to
             the
             words
             of
             
               August
               .
            
             out
             of
             
               Augustin
            
             himself
             in
             his
             107.
             epistle
             to
             
               Vitalis
               .
               That
               not
               only
               ,
               not
               to
               cōsent
               to
               Gods
               calling
               lyes
               in
               mans
               will
               which
               is
               perverse
               by
               nature
               ,
               but
               also
               to
               consent
               to
               Gods
               calling
               lyeth
               also
               in
               a
               mans
               owne
               wll
               ,
               for
               grace
               takes
               not
               away
               the
               liberty
               of
               the
               will
               which
               is
               by
               Gods
               creation
               ,
               but
               the
               pravity
               therof
               which
               is
               frō
               mans
               corruption
               .
            
             So
             that
             (
             as
             he
             said
             before
             l.
             de
             gra
             .
             &
             l.
             arb
             .
             )
             
               It
               is
               sure
               that
               we
               will
               freely
               whē
               we
               will
               ,
               but
               it
               is
               he
               that
               maketh
               us
               will
               that
               which
               is
               good
               ,
               of
               whom
               it
               is
               said
               ,
               It
               is
               God
               who
               worketh
               in
               us
               both
               the
               will
               and
               the
               deed
               .
            
          
           
             In
             this
             sense
             also
             doth
             
               Cyrill
            
             speak
             whom
             hee
             bringeth
             ,
             saying
             .
             
               W●e
               cannot
               any
               wayes
               deny
               freedome
               of
               will
               
               in
               man.
            
             And
             
               Augustin
            
             also
             speaking
             against
             manichean
             coaction
             ,
             and
             saying
             ,
             
               How
               should
               our
               Saviour
               reward
               everie
               one
               according
               to
               their
               works
               if
               there
               were
               not
               freewill
               ?
            
             conforme
             wherunto
             sayth
             the
             haromnie
             also
             of
             the
             cōfessions
             of
             the
             reformed
             Churches
             ,
             &
             ours
             in
             particular
             ,
             1647.
             cap.
             9.
             
             
               God
               hath
               indued
               the
               will
               of
               man
               with
               that
               natural
               libertie
               ,
               that
               it
               is
               neither
               forced
               ,
               nor
               by
               any
               absolute
               necessity
               of
               nature
               determined
               to
               do
               good
               or
               evill
               .
            
             So
             that
             wee
             acknowledge
             the
             will
             to
             be
             free
             ,
             as
             freedome
             is
             opposed
             to
             coaction
             ,
             but
             not
             free
             ,
             as
             able
             of
             it self
             to
             choyse
             the
             good
             that
             tendeth
             to
             salvation
             ,
             or
             that
             it
             is
             equallie
             propense
             to
             good
             as
             to
             evill
             ,
             as
             the
             
               Pelagians
            
             of
             old
             ,
             &
             now
             papists
             maintaine
             .
             Therefore
             (
             said
             
               Bernard
            
             de
             gra
             .
             &
             lib.
             arb
             .
             )
             
               Let
               no
               man
               think
               that
               therfore
               it
               is
               called
               freewill
               which
               
               wee
               haue
               ,
               because
               it
               hath
               an
               equall
               power
               &
               inclination
               to
               good
               as
               to
               evill
               ,
               seing
               it
               could
               fall
               by
               it self
               ,
               but
               not
               rise
               but
               by
               the
               holie
               Ghost
               .
            
          
        
         
           
             20.
             
             THat
             it
             is
             impossible
             to
             kepe
             Gods
             Comandements
             ,
             tho
             assisted
             with
             his
             grace
             and
             the
             holie
             Ghost
             .
          
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             
               Philip.
            
             4.
             13.
             where
             the
             the
             Apostle
             sayth
             ,
             
               That
               he
               can
               do
               all
               things
               through
               Christ.
               that
               strengthneth
               him
               .
            
             Whereunto
             I
             answere
             ,
             That
             the
             word
             
               (
               all
               things
               )
            
             is
             not
             of
             further
             extent
             ,
             than
             these
             things
             whereof
             he
             speaketh
             in
             particular
             in
             the
             preceeding
             verse
             ,
             where
             hee
             sayeth
             ,
             
               In
               all
               things
               I
               am
               instructed
               both
               to
               be
               full
               and
               to
               be
               hungrie
               ,
               to
               abound
               and
               to
               suffer
               neede
               .
            
             Thus
             doth
             
               Sedulius
            
             and
             their
             owne
             canonized
             
               Aquinas
            
             expound
             this
             text
             ,
             as
             also
             their
             late
             
               Estiꝰ
               ,
            
             saying
             ,
             
               The
               meaning
               
               is
               ,
               all
               things
               before
               rehearsed
               ,
               &
               what
               else
               I
               am
               to
               suffer
               I
               am
               able
               to
               do
               thorow
               Christ
               who
               enableth
               me
               ,
            
             so
             that
             he
             speaketh
             no●
             of
             his
             perfect
             fulfilling
             of
             the
             Law
             in
             generall
             ,
             the
             contrarie
             whereof
             hee
             confesseth
             ,
             
               Rom.
            
             7.
             23.
             
          
           
             The
             second
             place
             which
             he
             bringeth
             is
             ,
             
               Luke
            
             1.
             5.
             6.
             where
             it
             is
             said
             of
             
               Zacharie
            
             &
             
               Elizabeth
               ,
               That
               they
               walked
               in
               all
               the
               commandemen●s
               of
               the
               Lord
               blamelesse
               .
            
             To
             which
             I
             answere
             1.
             
             That
             this
             was
             the
             old
             
               Pelagian
            
             objection
             which
             they
             called
             their
             
               impenetrable
               Buckler
               ,
            
             as
             
               Ierome
            
             witnesseth
             ,
             lib.
             1.
             cont
             .
             
               Pelag
               .
            
             with
             whom
             the
             papists
             heerin
             agree
             .
             And
             to
             whom
             I
             answere
             in
             his
             words
             to
             the
             
               Pelagian
               .
               That
               where
               it
               is
               said
               ,
               that
               they
               are
               called
               righteous
               ,
               this
               is
            
             (
             sayth
             he
             )
             
               as
               many
               others
               are
               called
               so
               ,
               in
               the
               holie
               scripture
               ,
               as
               Io●
               ,
               Iehosaphat
               and
               Iosias
               ,
               not
               
               that
               they
               wanted
               all
               fault
               ,
               but
               are
               commended
               so
               ,
               because
               for
               the
               most
               part
               they
               wer
               vertuous
               ,
               for
               Zacharias
               himself
               was
               punished
               with
               dumbnes
            
             (
             sayeth
             he
             )
             
               and
               Io●
               by
               his
               owne
               speech
               was
               rebuked
               ,
               and
               Iehosaphat
               &
               Iosias
               are
               reported
               to
               haue
               done
               things
               which
               greatlie
               displeaseth
               God.
               Next
               ,
               where
               it
               is
               said
               that
               Zacharie
               and
               Elizabeth
               walked
               in
               all
               the
               Commandements
               of
               God
               without
               blame
               ,
               that
               is
               ,
               without
               any
               grosse
               wickednes
            
             (
             sayeth
             he
             )
             
               but
               that
               they
               walked
               without
               sinne
               ,
               I
               deny
            
             (
             sayeth
             he
             )
             
               that
               any
               man
               can
               do
               so
               ,
               for
               that
               is
               cōpetent
               onlie
               to
               God.
            
             Their
             owne
             
               Carthusian
            
             also
             (
             &
             with
             him
             their
             late
             
               Stella
               )
            
             showeth
             ,
             
               That
               this
               is
               spoken
               according
               to
               that
               measure
               which
               is
               agreeable
               to
               humane
               conditiō
               ,
               but
               that
               there
               walking
               was
               not
               without
               sinne
               ,
               for
               there
               is
               none
               so
               righteous
               in
               this
               mortall
               life
            
             (
             sayeth
             he
             .
             )
          
           
             The
             third
             place
             is
             ,
             
               Luke
            
             11.
             27.
             
             where
             Christ
             sayeth
             ,
             
               Yea
               rather
               blessed
               are
               they
               who
               heare
               the
               word
               &
               keepe
               it
               .
            
             To
             which
             I
             answere
             ,
             and
             to
             all
             such
             places
             that
             speake
             of
             keeping
             Gods
             word
             or
             commandements
             ,
             that
             such
             a
             keeping
             therof
             is
             heere
             meaned
             (
             as
             there
             
               Carthusian
            
             sayeth
             )
             
               Which
               is
               agreeable
               to
               humane
               condition
               in
               this
               life
               .
            
             For
             as
             
               Ierome
            
             sayeth
             lib.
             3.
             cont
             .
             
               Pelag.
               If
               thou
               can
               showe
               me
               but
               one
               man
               who
               hath
               fulfilled
               the
               Commandements
               ,
               Thou
               may
               showe
               me
               a
               man
               that
               needes
               not
               Gods
               mercie
            
             (
             sayeth
             he
             .
             )
          
           
             The
             fourth
             place
             is
             ,
             
               Luke
               11.
               2.
               
               Thy
               will
               be
               done
               on
               earth
               as
               it
               is
               in
               heaven
               .
            
             To
             which
             I
             answer
             ,
             as
             their
             owne
             
               Carthusian
            
             also
             expoundeth
             ,
             
               That
               this
               is
               ,
               readilie
               ,
               reverendlie
               and
               sincerlie
               ,
               Q●antum
               nostra
               fragilitas
               permittit
               ,
               that
               is
               ,
               as
               farre
               as
               our
               frailtie
               permitteth
            
             (
             sayeth
             he
             )
             so
             that
             the
             word
             
               (
               as
               )
            
             hath
             relation
             not
             to
             that
             
             degree
             of
             perfect
             obedience
             which
             Angels
             performe
             in
             heaven
             ,
             but
             to
             the
             manner
             of
             doing
             the
             same
             ,
             as
             hath
             ben
             said
             by
             
               Carthusiā
               ,
            
             &
             as
             our
             frailtie
             permitteth
             ,
             which
             sufferes
             us
             not
             to
             be
             free
             of
             sinne
             ,
             &
             of
             not
             doing
             Gods
             Will
             perfectlie
             ,
             and
             therefore
             in
             the
             same
             prayer
             wee
             are
             also
             taught
             
               to
               crave
               daylie
               forgivnes
               ,
            
             which
             we
             needed
             not
             ,
             if
             wee
             could
             obey
             Gods
             will
             perfectlie
             as
             the
             Angels
             do
             .
          
           
             The
             last
             place
             is
             ,
             1.
             
             
               Iohn
               5.
               3.
               
               For
               this
               is
               the
               love
               of
               God
               that
               we
               keepe
               his
               Cōmandements
               ,
            
             which
             is
             coincident
             with
             the
             third
             place
             ,
             &
             therefore
             alreadie
             answered
             .
          
           
             As
             for
             any
             testimonies
             of
             Fathers
             ,
             he
             bringeth
             the
             words
             onlie
             one
             of
             
               Basil
               ,
            
             saying
             ,
             
               That
               it
               is
               an
               impious
               thing
               to
               say
               that
               the
               Commandements
               of
               God
               ,
               are
               impossible
               .
            
             To
             which
             I
             answere
             ,
             Though
             hee
             telleth
             not
             
             where
             
               Basil
            
             speaketh
             so
             ,
             that
             it
             is
             impious
             indeed
             to
             say
             that
             Gods
             commandements
             are
             impossible
             to
             be
             keeped
             in
             any
             measure
             ,
             for
             wee
             see
             the
             contrarie
             in
             
               Zacharie
            
             and
             
               Elizabeth
               ,
            
             but
             to
             say
             that
             in
             this
             life
             they
             may
             be
             keped
             perfectlie
             without
             sinne
             or
             any
             breach
             of
             them
             ,
             that
             is
             lykewise
             impious
             ,
             &
             plaine
             
               Pelagianisme
            
             or
             heresie
             ,
             therefore
             in
             this
             sense
             sayeth
             
               Ambrose
            
             on
             
               gal
               .
            
             3.
             (
             which
             
               Aquinas
            
             citeth
             on
             the
             same
             place
             )
             
               The
               Commandements
               ar
               such
               that
               it
               is
               impossible
               to
               kepe
               them
            
             (
             sayeh
             he
             )
             but
             I
             admire
             how
             hee
             citeth
             
               Hilarie
            
             in
             psal
             .
             118.
             whose
             words
             are
             these
             on
             the
             39.
             verse
             in
             his
             contrar
             ,
             saying
             ,
             
               The
               Prophet
               being
               in
               the
               bodie
               speaketh
               ,
               and
               knoweth
               that
               no
               living
               man
               can
               be
               without
               sin
               ,
               except
               one
               whom
               he
               remembreth
               ,
               who
               had
               no
               sinne
               ,
               and
               in
               whose
               mouth
               was
               found
               no
               guile
               ,
               to
               wit
               ,
               Christ
               .
            
             As
             also
             I
             
             have
             showne
             how
             opposit
             
               Ierome
            
             is
             to
             him
             ,
             l.
             3.
             cont
             .
             
               Pelag.
            
             whom
             notwithstanding
             he
             citeth
             as
             for
             him
             .
             As
             
               Origen
            
             and
             
               Cyrill
               ,
            
             who
             no
             wise
             patronizeth
             him
             .
          
        
         
           
             21.
             
             THat
             faith
             onlie
             justifieth
             ,
             &
             that
             good
             works
             are
             not
             absolutlie
             necessarie
             to
             salvation
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             1
             
               Cor.
               13.
               2.
               
               Though
               I
               haue
               all
               faith
               ,
               so
               that
               I
               could
               remove
               mountains
               ,
               &
               I
               have
               not
               charitie
               ,
               I
               am
               nothing
               ,
               therefore
               faith
               onlie
               doth
               not
               justifie
            
             (
             sayeth
             he
             )
             To
             which
             I
             answere
             ,
             1.
             
             That
             there
             is
             no
             word
             in
             this
             Text
             of
             Iustification
             ,
             but
             of
             the
             necessitie
             of
             charitie
             to
             be
             joyned
             with
             faith
             in
             a
             christian
             profession
             ,
             which
             no
             protestant
             ever
             yet
             denyed
             .
             2.
             
             The
             Apostle
             speaketh
             not
             of
             a
             justifying
             faith
             ,
             but
             (
             as
             the
             words
             importeth
             )
             of
             a
             faith
             of
             working
             Miracles
             ,
             which
             their
             
             owne
             
               Estius
            
             acknowledgeth
             ,
             saying
             ,
             (
             on
             1.
             
             
               Cor.
               12.
               9.
               )
               The
               greeke
               Fathers
               do
               rightlie
               understand
               that
               faith
               heere
               ,
               of
               which
               is
               spoken
               ,
            
             cap.
             13.
             2.
             
               which
               they
               call
               the
               faith
               of
               signs
               and
               miracles
               ,
               which
               faith
            
             (
             sayth
             he
             )
             
               is
               of
               it self
               a
               grace
               onlie
               given
               for
               the
               benefit
               of
               others
               .
            
             And
             so
             not
             a
             justifying
             faith
             for
             a
             man
             himself
             ,
             as
             wee
             may
             see
             ,
             
               Math.
            
             7.
             22.
             
          
           
             The
             second
             place
             is
             
               Iam.
            
             2.
             24.
             where
             it
             is
             said
             ,
             
               Yee
               see
               therfore
               how
               that
               by
               works
               a
               man
               is
               justified
               ,
               and
               not
               by
               faith
               only
               .
            
             To
             which
             I
             answer
             ,
             That
             beside
             
               O
               Ecumenius
               ,
               Theodoret
            
             and
             
               Beda
            
             on
             this
             place
             ,
             their
             owne
             
               Aquinas
            
             showeth
             the
             true
             meaning
             thereof
             ,
             
               Who
               objecting
               to
               this
               place
               ,
            
             Rom.
             3.
             20.
             
               where
               it
               is
               said
               ,
               by
               the
               deeds
               of
               the
               Law
               no
               flesh
               shall
               be
               justified
               in
               his
               sight
               ,
            
             he
             reconcileth
             them
             thus
             ,
             
               I
               answere
            
             (
             sayeth
             he
             )
             
               that
               to
               justifie
               may
               be
               taken
               two
               wayes
               ,
               either
               
               for
               the
               execution
               ,
               or
               for
               the
               manifestation
               of
               our
               justification
               .
               and
               this
               way
               indeed
               a
               man
               is
               justified
               by
               works
               ,
               that
               is
               ,
               he
               is
               declared
               and
               manifested
               to
               bee
               just
               ,
               or
               it
               is
               taken
               for
               the
               infused
               habit
               of
               righteousnes
               ,
               and
               this
               way
               no
               man
               is
               justified
               by
               works
            
             (
             sayeth
             he
             )
             Likewise
             sayeth
             Doctour
             
               Paes
            
             a
             Portugall
             Frier
             .
             
               The
               meaning
               of
               these
               words
               ,
               That
               Abraham
               was
               justified
               by
               works
               ,
               may
               be
               this
               ,
               as
               Theodoret
               expoundeth
               ,
               that
               he
               was
               declared
               just
               ,
               which
               exposition
               I
               approve
               most
            
             (
             sayeth
             he
             .
             )
          
           
             The
             third
             place
             is
             ,
             
               Iam.
            
             2.
             14.
             where
             the
             Apostle
             sayeth
             ,
             
               What
               doth
               it
               profit
               though
               a
               man
               say
               ,
               hee
               hath
               faith
               ,
               &
               not
               works
               ,
               can
               that
               faith
               saue
               him
               ?
            
             I
             answere
             ,
             1.
             
             That
             the
             Apostle
             sayeth
             not
             ,
             
               Though
               a
               man
               haue
               faith
               ,
            
             but
             ,
             
               Though
               he
               say
               hee
               hath
               faith
               ,
            
             showing
             therby
             that
             an
             alleadgance
             onlie
             of
             faith
             availeth
             
             not
             to
             salvation
             ,
             2.
             
             A●
             their
             
               Estius
            
             with
             us
             showeth
             ,
             it
             is
             said
             ther
             ,
             that
             a
             dead
             and
             fruitlesse
             faith
             onlie
             according
             to
             the
             Apostles
             words
             
               verse
            
             17.
             and
             18.
             )
             
               availeth
               not
               to
               salvation
               .
            
             nor
             can
             be
             called
             a
             justifying
             faith
             .
          
           
             The
             fourth
             place
             is
             ,
             
               Gal.
               5.
               6.
               
               Neither
               Circumcision
               nor
               uncircumcision
               availeth
               any
               thing
               ,
               but
               faith
               which
               worketh
               by
               loue
               .
            
             which
             place
             is
             coincident
             with
             the
             former
             ,
             and
             doeth
             nowise
             militat
             against
             our
             doctrine
             of
             Iustification
             ,
             as
             the
             words
             of
             our
             cōfession
             ,
             anno
             1581.
             and
             1647.
             c.
             11.
             testifieth
             ,
             saying
             .
             
               That
               faith
               receiving
               and
               relying
               onlie
               on
               Christ
               and
               his
               righteousnes
               is
               the
               onlie
               instrument
               of
               our
               Iustification
               ,
               ●et
               it
               is
               not
               alone
               in
               the
               person
               justified
               ,
               but
               is
               ever
               accompanied
               with
               all
               other
               saving
               graces
               ,
               and
               is
               no
               dead
               faith
               ,
               but
               worketh
               by
               loue
               .
            
             And
             that
             this
             is
             also
             
             the
             doctrine
             of
             all
             other
             reformed
             Churches
             ,
             their
             own
             
               Cassander
            
             witnesseth
             ,
             consult
             .
             art
             .
             4.
             
             As
             also
             
               Bellarmin
            
             (
             lib.
             1.
             de
             Iustif
             .
             cap.
             14.
             )
             saying
             ,
             
               Iohn
               Calvin
               in
               his
               Antidote
               of
               the
               Councell
            
             cap.
             11.
             
             Sess
             .
             6.
             sayeth
             ,
             
               That
               it
               is
               faith
               onlie
               that
               justifieth
               ,
               but
               yet
               not
               fayth
               which
               is
               alone
               ,
               as
               the
               heate
               of
               the
               sunne
               is
               that
               onlie
               which
               heateth
               the
               earth
               ,
               yet
               heate
               is
               not
               alone
               in
               the
               sunne
               ,
               but
               their
               is
               light
               also
               joyned
               with
               it
               .
               the
               same
               also
            
             (
             sayeth
             he
             )
             
               doth
               Melancton
               .
               Brentius
               ,
               &
               Chemnitius
               teach
               with
               others
               .
            
          
           
             And
             as
             for
             Fathers
             whom
             hee
             citeth
             ,
             or
             whose
             words
             he
             setteth
             downe
             ,
             such
             as
             
               Ambrose
               ,
            
             saying
             ,
             
               That
               faith
               alone
               sufficeth
               not
               ,
               &
               Augustin
               that
               faith
               onlie
               saveth
               not
               without
               observing
               Gods
               Commandements
               ,
            
             they
             militat
             nowise
             against
             out
             doctrine
             as
             wee
             see
             confessed
             .
          
           
             But
             I
             admire
             at
             the
             impudence
             
             or
             ignorance
             of
             this
             Pamphleter
             ,
             who
             in
             the
             next
             place
             ascribeth
             to
             us
             ,
             that
             we
             hold
             
               That
               good
               works
               are
               not
               necessarie
               to
               salvation
               .
            
             whereas
             in
             the
             contrarie
             ,
             These
             are
             the
             words
             of
             our
             Confession
             of
             faith
             .
             cap.
             16.
             concerning
             their
             necessitie
             ,
             
               That
               they
               are
               the
               fruits
               and
               evidences
               of
               a
               true
               and
               livelie
               faith
               ;
               and
               by
               them
               Believers
               manifest
               their
               thankfulnes
               ,
               strengthneth
               their
               assurance
               ,
               edifieth
               their
               brethren
               ,
               adorneth
               the
               profession
               of
               the
               gospell
               ,
               stops
               the
               mouth
               of
               the
               adversaries
               :
               and
               glorisieth
               God
               ,
               whose
               workmāship
               they
               are
               ,
               created
               in
               Christ
               thereunto
               ,
               that
               having
               their
               fruit
               in
               holines
               ,
               they
               may
               haue
               the
               end
               ,
               life
               eternall
               .
            
             being
             
               as
               Bernard
            
             speakes
             ▪
             
               via
               Regni
               ,
               non
               causa
               regnandi
               .
            
          
        
         
           
             22.
             
             THat
             good
             works
             are
             not
             meritorious
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Math.
            
             16.
             27.
             where
             
             it
             is
             said
             ,
             
               That
               Christ
               at
               his
               second
               cōming
               shall
               reward
               every
               one
               according
               to
               his
               works
               .
            
             To
             which
             I
             will
             answere
             onlie
             in
             the
             words
             of
             Pope
             
               Gregorie
            
             (
             in
             psal
             .
             7.
             poenit
             .
             &
             verba
             ,
             
               fac
               auditam
               )
            
             who
             sayeth
             thus
             ,
             
               If
               the
               felicitie
               of
               the
               saints
               be
               mercie
               and
               not
               acquired
               by
               merits
               ,
               where
               is
               that
               which
               is
               written
               ,
               who
               shall
               render
               to
               every
               one
               according
               to
               his
               works
               ?
               If
               it
               be
               rendred
               then
               according
               to
               works
               ,
               how
               shall
               it
               be
               esteemed
               mercie
               ?
               but
               it
               it
               one
               thing
            
             (
             sayeth
             he
             )
             
               according
               to
               ones
               works
               ,
               and
               another
               thing
               to
               render
               for
               the
               works
               themselves
               .
               For
               in
               that
               it
               ●●
               said
               ,
               according
               to
               his
               works
               ,
               the
               qualitie
               of
               the
               work
               is
               understood
               ,
               that
               whose
               works
               are
               seene
               to
               be
               good
               ,
               his
               reward
               shall
               be
               also
               glorious
               ,
               as
               whose
               works
               are
               evill
               his
               reward
               shall
               be
               contrarie
               ;
               but
               as
               to
               that
               eternal
               life
               ,
               which
               we
               haue
               of
               God
               &
               with
               God
               ,
               no
               labour
               can
               be
               equalled
            
             (
             sayeth
             he
             )
             
               no
               works
               
               can
               be
               compared
               .
            
             Therfore
             also
             sayes
             their
             late
             
               Ferus
            
             on
             
               Rom.
               2.
               6.
               
               All
               that
               this
               word
            
             (
             according
             )
             
               doeth
               import
               in
               relation
               to
               good
               works
               ,
               is
               ,
               that
               the
               doing
               of
               them
               is
               a
               requisite
               condition
               ,
               without
               any
               sort
               of
               meriting
            
             (
             sayeth
             he
             .
             )
          
           
             The
             second
             place
             is
             
               Math.
               5.
               11.
               
               Rejoyce
               and
               bee
               glad
               for
               great
               is
               your
               reward
               in
               heaven
               .
            
             As
             also
             
               Math.
               10.
               42.
               
               That
               a
               cup
               of
               cold
               water
               given
               to
               one
               of
               Christs
               ,
               shall
               not
               want
               it
               reward
               .
            
             Whereunto
             I
             answere
             1.
             
             That
             we
             deny
             not
             but
             that
             good
             works
             haue
             their
             reward
             abyding
             them
             ,
             for
             so
             sayth
             our
             Confessiō
             of
             faith
             1647.
             cap.
             16.
             art
             .
             6.
             
             
               That
               the
               Lord
               looking
               on
               believers
               in
               his
               Son
               ,
               it
               pleased
               hi●
               to
               accept
               &
               reward
               that
               which
               is
               sincere
               ,
               altho
               accompanyed
               with
               many
               weaknesses
               and
               imperfections
               .
            
             But
             wee
             distinguish
             and
             say
             that
             there
             is
             a
             reward
             in
             
               mercie
            
             wherof
             
               Hosea
            
             speaketh
             
             10.
             12.
             saying
             ,
             
               Sowe
               in
               righteousnes
               and
               reape
               in
               mercie
               .
            
             As
             also
             the
             Apostle
             2.
             
             
               Tim.
            
             1.
             16.
             17.
             
             And
             there
             is
             a
             reward
             of
             
               merite
            
             called
             wages
             
               Rom.
            
             6.
             23.
             
             Where
             the
             Apostle
             sayeth
             ,
             
               The
               wages
               of
               sinne
               is
               death
               ,
            
             but
             (
             by
             way
             of
             opposition
             )
             he
             sayeth
             ,
             
               Life
               eternall
               is
               the
               free
               gift
               of
               God.
            
             upon
             which
             place
             therfore
             sayeth
             Cardinall
             
               Cajetan
            
             according
             to
             
               Augustins
            
             like
             words
             ,
             de
             gra
             .
             &
             lib.
             arb
             .
             cap.
             9.
             
             
               The
               gift
               of
               God
               is
               Eternall
               life
               ,
               that
               we
               may
               understand
            
             (
             sayeth
             he
             )
             
               that
               it
               is
               not
               for
               our
               merits
               ,
               but
               of
               the
               free
               gift
               of
               God
               that
               in
               end
               we
               attaine
               to
               eternall
               life
               .
            
             So
             also
             speaketh
             
               Lombard
               ,
               That
               we
               may
               understand
               that
               God
               bringeth
               us
               to
               eternall
               life
            
             (
             sayeth
             he
             )
             
               for
               his
               owne
               mercie
               sake
               and
               not
               for
               our
               merits
               .
            
             So
             also
             speaketh
             their
             
               Ferus
            
             on
             
               Iohn
            
             3.
             and
             
               Math.
            
             20
             &
             
               Gabriel
               Biel
            
             on
             the
             the
             Canon
             of
             the
             Masse
             ,
             lect
             .
             47.
             
             ●nd
             others
             ,
             yea
             ,
             
               Bellarmin
            
             himself
             ,
             lib.
             5.
             de
             Iustif
             .
             cap.
             19.
             confesseth
             
               That
               this
               hath
               beene
               the
               common
               and
               constant
               judgement
               of
               Divines
               in
               the
               Roman
               Church
               ,
               as
               Thomas
               ,
               Bonaventure
               ,
               Scotus
               ,
               Durand
               ▪
               a●d
               others
               ,
               that
               God
               rewardeth
               good
               works
               of
               his
               meer
               liberalitie
               aboue
               any
               condignitie
               .
            
             Flat
             cōtrar
             to
             that
             blasphemous
             speech
             of
             the
             
               Rhemists
            
             on
             
               Heb.
            
             6.
             10.
             saying
             ,
             
               That
               our
               good
               works
               are
               so
               fullie
               worthie
               of
               eternall
               life
               which
               God
               of
               his
               justice
               oweth
               to
               the
               workers
               ●f
               the
               same
               ,
               that
               he
               should
               be
               unjust
               if
               Hee
               rendred
               not
               heaven
               for
               them
               .
            
          
           
             Lastlie
             ,
             Where
             he
             sayeth
             that
             the
             holie
             Fathers
             unanimouslie
             affirme
             the
             same
             ,
             but
             setteth
             downe
             none
             of
             their
             words
             ,
             Let
             their
             own
             
               Cassander
            
             witnesse
             the
             contrarie
             ,
             (
             consult
             .
             art
             .
             6.
             )
             saying
             ,
             
               This
               doctrine
               is
               not
               to
               bee
               passed
               by
               ,
               which
               with
               a
               full
               consent
               all
               the
               ancient
               Fathers
               deliver
               ,
               
               That
               our
               whole
               confidence
               of
               remission
               of
               sinnes
               ,
               and
               hope
               of
               pardon
               and
               Eternall
               life
               ,
               is
               to
               be
               placed
               in
               the
               only
               mercie
               of
               God
               and
               merite
               of
               Christ
               ,
            
             which
             made
             
               Bellarmin
            
             also
             conclude
             (
             lib.
             5.
             de
             Iustif
             .
             cap.
             7.
             )
             saying
             ,
             
               for
               the
               uncertantie
               of
               our
               own
               unrighteousnes
               ,
               and
               the
               danger
               of
               vaine
               glory
               ,
               it
               is
               safest
               to
               place
               our
               whole
               confidence
               in
               the
               onlie
               mercie
               and
               bountie
               of
               God.
               
            
          
        
         
           
             23
             THat
             Faith
             once
             had
             ,
             cannot
             bee
             lost
             .
          
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             
               Luke
               8.
               13.
               
               Where
               the
               seed
               on
               the
               rock
               ,
               are
               th●se
               who
               when
               they
               heare
               ,
               receive
               the
               word
               with
               joy
               ,
               and
               for
               a
               whyle
               believe
               ,
               but
               in
               the
               time
               of
               temptation
               fall
               away
               .
            
             To
             which
             I
             answere
             ,
             That
             by
             the
             believing
             of
             such
             ,
             no
             true
             saving
             faith
             is
             meaned
             .
             But
             a
             temporarie
             assent
             onlie
             to
             that
             which
             is
             spoken
             ,
             as
             their
             own
             
               Carthusian
            
             &
             late
             
               Stella
            
             showeth
             ,
             
             
               because
               their
               hearts
            
             (
             say
             they
             )
             
               are
               hard
               and
               rebellious
               ,
               and
               destitute
               of
               the
               moysture
               of
               grace
               .
            
          
           
             The
             second
             place
             is
             ,
             1.
             
             
               Tim.
            
             18.
             where
             it
             it
             said
             ,
             
               That
               some
               having
               put
               away
               a
               good
               conscience
               ,
               concerning
               faith
               ,
               have
               made
               shipwrak
               .
            
             Whereunto
             I
             answer
             ,
             That
             by
             
               faith
            
             is
             not
             understood
             true
             saving
             faith
             ,
             but
             the
             profession
             of
             the
             gospell
             onlie
             ,
             which
             oftimes
             in
             scripture
             receiveth
             this
             title
             ,
             as
             1
             ,
             
               Tim.
            
             4.
             1.
             and
             
               Act.
            
             13.
             8.
             where
             it
             is
             said
             ,
             
               That
               Elimas
               the
               Socerer
               sought
               to
               turne
               away
               the
               deputie
               from
               the
               faith
               .
            
             which
             by
             way
             of
             exposition
             ,
             
               Heb.
            
             10.
             23.
             is
             called
             the
             
               Profession
               of
               the
               faith
               .
            
             And
             thus
             also
             doth
             
               Lombard
               ,
               Aquinas
            
             and
             
               Estius
               expound
               ,
            
             who
             declareth
             it
             to
             be
             also
             the
             exposition
             of
             
               Auselmus
               .
            
          
           
             The
             third
             place
             is
             ,
             2.
             
             
               Tim.
            
             2.
             16.
             
             
               Concerning
               the
               overthrow
               of
               the
               faith
               
               some
               ,
            
             which
             receiveth
             the
             same
             answere
             with
             the
             former
             .
             And
             which
             the
             very
             words
             of
             the
             preceeding
             verse
             cleareth
             ,
             calling
             this
             overthrow
             ,
             
               Their
               erring
               from
               the
               trueth
               .
            
             As
             the
             forenamed
             ,
             
               Lombard
               ,
               Aquinas
            
             and
             
               Estius
            
             also
             showeth
             .
          
           
             As
             for
             Fathers
             ,
             he
             sayth
             that
             they
             affirme
             the
             same
             frequently
             ,
             but
             citeth
             onlie
             
               Augustin
            
             in
             two
             bookes
             .
             but
             telleth
             not
             what
             chapter
             ,
             wheras
             there
             are
             24.
             in
             the
             one
             ,
             and
             16.
             in
             the
             other
             .
          
        
         
           
             24.
             
             THat
             God
             by
             his
             will
             and
             inevitable
             decree
             hath
             ordained
             from
             all
             eternitie
             ,
             who
             shall
             bee
             damned
             ,
             and
             who
             saved
             .
          
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             1.
             
             
               Tim.
            
             2.
             3.
             4.
             
             Where
             it
             is
             said
             ,
             
               That
               our
               Saviour
               will
               haue
               all
               men
               to
               be
               saved
            
             To
             which
             I
             answere
             1.
             
             That
             
               Augustin
            
             in
             his
             Enchiridion
             ,
             cap.
             103.
             expoundeth
             
             this
             place
             thus
             ,
             
               That
               God
               will
               haue
               all
               to
               be
               saved
               that
               are
               saved
               ,
               and
               that
               none
               can
               be
               saved
               but
               such
               as
               he
               will.
            
             And
             next
             ,
             that
             by
             
               all
               men
            
             hee
             meaneth
             ,
             
               all
               sorts
            
             of
             men
             .
             And
             thus
             also
             doeth
             
               Aquinas
            
             and
             
               Lombard
            
             expound
             the
             words
             
               (
               all
               men
               )
               Aquinas
            
             also
             and
             
               Cajetan
               ,
            
             showeth
             ,
             that
             by
             our
             Saviours
             
               Will
               ,
            
             is
             not
             meant
             that
             which
             is
             called
             
               Voluntas
               beneplaciti
               ,
            
             or
             his
             secret
             Will
             ,
             whereby
             from
             all
             Eternitie
             ,
             he
             hath
             elected
             some
             to
             salvation
             ,
             and
             reprobated
             others
             ,
             but
             
               Voluntas
               signi
               ,
            
             or
             his
             revealed
             Will.
             wherby
             he
             offereth
             to
             all
             the
             meanes
             of
             salvation
             .
             And
             their
             late
             
               Estius
            
             telleth
             us
             ,
             that
             by
             
               (
               all
               men
               )
            
             a
             part
             onlie
             by
             the
             whole
             is
             understood
             ,
             as
             
               Philip.
            
             2.
             21.
             where
             it
             is
             said
             ,
             
               All
               men
               seeke
               their
               owne
               ,
               not
               the
               things
               of
               Christ
               .
            
          
           
             The
             second
             place
             2.
             
             
               Pet.
               3.
               9.
               
               That
               God
               is
               not
               willing
               that
               any
               
               should
               perish
               ,
            
             is
             coincident
             with
             the
             former
             .
          
           
             And
             as
             for
             the
             words
             of
             
               Ambrose
               .
               That
               he
               will
               not
               referr
               to
               God
               the
               prevarication
               of
               Adam
               ,
               nor
               the
               treasone
               of
               Judas
               ,
               though
               he
               knew
               the
               same
               before
               it
               was
               committed
               .
            
             They
             no
             wise
             make
             against
             us
             ,
             who
             in
             our
             Consession
             of
             Faith
             ,
             cap.
             5.
             art
             .
             4.
             affirme
             ,
             
               That
               the
               sinfulnes
               of
               men
               or
               Angels
               proceedeth
               onlie
               from
               thēselves
               ,
               and
               not
               from
               God
               ,
               Who
               being
               most
               Holie
               and
               Righteous
               ,
               neither
               is
               ,
               nor
               can
               be
               Authour
               or
               Approver
               of
               sin
               .
            
             And
             as
             for
             other
             Fathers
             whom
             hee
             citeth
             onlie
             ,
             he
             doth
             this
             so
             looslie
             as
             none
             can
             know
             at
             what
             words
             hee
             aimeth
             ,
             for
             example
             he
             he
             citeth
             
               Augustin
            
             lib.
             1.
             de
             civit
             .
             Dei
             ,
             but
             no
             chapter
             ,
             whereas
             there
             are
             36.
             in
             that
             book
             ,
             as
             also
             he
             citeth
             
               Ambrose
            
             lib.
             2.
             de
             
               Cain
            
             &
             
               Abel
               .
            
             but
             telleth
             not
             in
             what
             chapter
             the
             words
             
             are
             which
             he
             alleadgeth
             ,
             whereas
             there
             are
             ten
             in
             that
             book
             .
             And
             as
             for
             others
             ,
             none
             of
             them
             ar
             against
             us
             ,
             yea
             ,
             they
             are
             clearlie
             for
             us
             ,
             as
             also
             Cardinall
             
               Cajetan
            
             and
             
               Aquinas
            
             on
             
               Rom.
            
             9
             ,
             20.
             
             As
             likewise
             their
             late
             
               Estius
            
             on
             
               Rom.
               9.
               13.
               20.
               
               &
            
             21.
             goeth
             as
             farre
             in
             this
             point
             of
             Election
             and
             reprobation
             with
             us
             ,
             as
             any
             Protestant
             writter
             whosoever
             ,
             and
             citeth
             
               Lombard
               ,
               Aquinas
               Hugo
               ▪
               de
               S.
               victore
               ,
               Lyra
               ,
               Cajetan
               ,
               Prierias
            
             and
             others
             as
             of
             the
             same
             minde
             with
             him
             ,
             and
             us
             .
          
        
         
           
             25.
             
             THat
             everie
             one
             ought
             infalliblie
             assure
             him●elf
             of
             his
             salvation
             ,
             and
             believe
             that
             he
             is
             of
             the
             number
             of
             the
             predestinat
             .
          
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             1.
             
             
               Cor.
            
             9.
             27.
             wher
             the
             Apostle
             sayth
             ,
             
               I
               keep
               my
               bodie
               under
               in
               subjection
               ,
               lest
               by
               any
               means
               when
               I
               haue
               preached
               to
               others
               ,
               I
               my self
               
               should
               be
               a
               Castaway
               .
            
             To
             whom
             I
             answere
             1.
             
             To
             the
             point
             of
             our
             doctrine
             ,
             that
             we
             say
             no
             further
             herin
             than
             their
             bishop
             
               Ambrosius
               Catharinus
               ,
            
             as
             
               Bellarmin
            
             testifieth
             (
             lib.
             3.
             de
             Iustif
             .
             cap.
             11.
             )
             
               That
               a
               godly
               man
               may
               haue
               assurance
               of
               his
               Iustification
               and
               salvation
               without
               doubting
               ,
               by
               the
               certaintie
               of
               divine
               faith
               ,
            
             but
             yet
             as
             our
             Confession
             of
             Faith
             speaketh
             ,
             cap.
             14.
             
             
               That
               saving
               faith
               is
               different
               in
               degrees
               ,
               weake
               or
               strong
               ,
               and
               may
               be
               often
               and
               many
               wayes
               assailed
               and
               also
               weakned
            
             (
             to
             wit
             by
             doubting
             )
             
               but
               in
               end
               it
               gets
               the
               victory
               ,
               &
               growes
               up
               in
               many
               to
               the
               full
               assurance
               thorow
               Christ
               ,
            
             yea
             ,
             sayeth
             their
             owne
             
               Cassander
            
             consult
             .
             art
             .
             4.
             
             
               That
               there
               is
               none
               of
               the
               Schoolmen
               who
               doth
               not
               teach
               and
               diligentlie
               urge
            
             (
             sayeth
             he
             )
             
               that
               confidence
               &
               assurāce
               of
               the
               grace
               and
               mercie
               of
               God
               and
               glorie
               to
               come
               ,
               should
               be
               opposed
               to
               doubting
               and
               distrust
               .
            
             
             Therefore
             though
             the
             godliest
             may
             haue
             their
             owne
             doubtings
             ,
             yet
             they
             should
             strive
             against
             the
             same
             ,
             and
             use
             all
             the
             means
             ordained
             by
             God
             to
             gather
             assurance
             ,
             and
             make
             their
             election
             sure
             by
             well
             doing
             ,
             &
             not
             to
             cherish
             doubting
             as
             a
             dutie
             ,
             the
             doctrine
             wherof
             is
             as
             contrarie
             to
             the
             nature
             of
             faith
             ,
             as
             light
             is
             to
             darknes
             ,
             as
             wee
             may
             see
             
               Rom.
            
             4.
             20.
             
          
           
             Next
             ,
             to
             answer
             to
             the
             place
             forecited
             1.
             
             
               Cor.
            
             9.
             27.
             1.
             
             The
             word
             rendred
             
               (
               Castaway
               )
            
             or
             as
             the
             
               Rhemists
            
             translate
             ,
             
               Reprobat
               ,
            
             is
             not
             in
             opposition
             to
             
               (
               Elect
               )
            
             but
             is
             as
             much
             as
             
               (
               reproved
               )
            
             as
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             .
             2.
             
             This
             place
             proveth
             not
             that
             the
             Apostle
             doubted
             of
             his
             salvation
             ,
             wherof
             by
             papists
             owne
             confession
             he
             was
             sure
             ,
             as
             
               Rom.
               8.
               38.
               2.
               
               Tim.
            
             1.
             12.
             4.
             8.
             and
             
               gal
               .
            
             5.
             20.
             showeth
             .
             But
             in
             his
             person
             hee
             
             showeth
             the
             sutablenes
             of
             the
             practise
             of
             mortification
             with
             his
             doctrine
             thereof
             ,
             and
             the
             like
             necessitie
             of
             conformitie
             in
             all
             other
             Pastours
             ,
             as
             they
             would
             eschewe
             the
             danger
             here
             mentioned
             .
             And
             this
             to
             be
             the
             true
             meaning
             of
             the
             place
             both
             
               Aquinas
            
             and
             
               Lombard
            
             doeth
             showe
             .
          
           
             The
             second
             and
             third
             places
             are
             
               Rom.
               11.
               20.
               
               Of
               not
               being
               high
               minded
               but
               feare
               ,
            
             and
             Philip.
             2.
             12.
             
             
               Work
               out
               your
               owne
               salvation
               in
               feare
               and
               trembling
               .
            
             To
             which
             I
             answere
             ,
             That
             there
             is
             a
             twofold
             feare
             ,
             the
             one
             which
             is
             called
             ,
             
               Timor
               incertitudinis
               ,
            
             or
             a
             distrustfull
             feare
             ,
             condemned
             ,
             
               Isai
               .
               35.
               4.
               
            
             Luke
             ●
             .
             74.
             12.
             32.
             and
             
               Revel
               .
            
             21.
             8.
             
             And
             another
             ,
             which
             is
             called
             
               Timor
               solicitudinis
               ,
            
             or
             a
             feare
             of
             holie
             carefullnes
             ,
             suspecting
             their
             owne
             infirmitie
             and
             corruption
             ,
             and
             causing
             godlie
             
             watchfulnes
             ,
             which
             is
             therefore
             called
             ,
             
               Godlie
               feare
               ,
               Heb.
            
             12.
             28.
             and
             they
             are
             pronounced
             blessed
             who
             haue
             it
             ,
             
               psal
               .
            
             128.
             1.
             and
             this
             is
             that
             feare
             which
             is
             commanded
             in
             both
             these
             forcited
             places
             ,
             as
             Cardinall
             
               Cajetan
            
             showeth
             on
             
               Philip
               .
            
             2.
             12.
             
             As
             also
             
               Estius
               ,
            
             saying
             ,
             
               With
               feare
               and
               trembling
               to
               work
               out
               our
               eternall
               salvation
               ,
               is
               to
               work
               it
               out
               ,
               magna
               cum
               solicitudine
               ,
            
             that
             is
             ,
             
               with
               great
               carefulnes
               .
            
          
           
             As
             for
             the
             testimonies
             of
             fathers
             ,
             he
             citeth
             
               Ambrose
            
             in
             psal
             .
             118
             ,
             Ser.
             5.
             wher
             nothing
             makes
             against
             us
             ,
             nor
             in
             
               Basil
               ,
            
             or
             
               Jerome
               ,
            
             whose
             book
             he
             only
             nameth
             ,
             but
             no
             chapter
             ,
             whereas
             there
             are
             11.
             long
             chapters
             therein
             ,
             nor
             yet
             in
             
               Chrisostome
               ,
            
             and
             as
             for
             
               Augustins
            
             words
             on
             psal
             .
             40.
             (
             which
             should
             be
             41
             )
             where
             he
             sayeth
             ,
             
               Whether
               his
               owne
               justice
               remaineth
               or
               not
               ,
               hee
               knoweth
               
               not
               ,
               for
               the
               Apostle
               terrifieth
               me
            
             (
             sayeth
             he
             )
             saying
             ,
             
               he
               that
               standeth
               ,
               let
               him
               take
               heed
               lest
               he
               fall
               .
            
             To
             which
             I
             answere
             ,
             with
             
               Bernard
               ,
            
             who
             citeth
             this
             same
             place
             ,
             ser
             2.
             de
             Septuagesima
             .
             
               That
               this
               is
               the
               feare
               of
               an
               holy
               solicitude
               ,
               which
               everie
               one
               should
               haue
               to
               keepe
               him
               humble
            
             (
             sayeth
             he
             )
             as
             
               Augustin
            
             likewise
             showeth
             in
             the
             words
             that
             followeth
             the
             former
             ,
             that
             he
             speaketh
             not
             against
             assurance
             of
             salvation
             ,
             which
             the
             godlie
             may
             haue
             ,
             but
             against
             self
             confidence
             and
             presumption
             .
          
           
             The
             second
             Testimonie
             that
             hee
             bringeth
             is
             
               Bernards
            
             words
             in
             the
             same
             sermon
             ,
             saying
             ,
             
               Who
               can
               say
               ,
               I
               am
               one
               of
               the
               Elect
               ?
            
             but
             he
             forgetteth
             to
             bring
             the
             following
             words
             ,
             which
             are
             these
             ,
             
               Yet
               the
               confidence
               of
               hope
               comforteth
               us
               ,
               that
               we
               be
               not
               altogether
               tormented
               ,
               with
               the
               anxietie
               of
               doubting
            
             (
             sayeth
             hee
             )
             
               for
               this
               
               cause
               are
               given
               to
               us
               signes
               and
               evident
               marks
               of
               our
               salvation
               ,
               that
               it
               may
               be
               put
               out
               of
               doubt
            
             (
             sayeth
             he
             )
             
               that
               hee
               is
               of
               the
               number
               of
               the
               Elect
               ,
               in
               whom
               these
               signes
               remaine
               .
            
             Even
             as
             against
             such
             anxioꝰ
             doubting
             that
             excellēt
             speech
             of
             
               Cyprian
            
             is
             remarkable
             .
             Ser.
             4.
             de
             mortalitate
             ,
             pag.
             317.
             
             
               That
               if
               wee
               do
               believe
               an
               ho●est
               mans
               promise
               ,
               much
               more
               should
               wee
               the
               Lord
               who
               hath
               promised
               life
               and
               immortalitie
               .
            
          
        
         
           
             26.
             
             THat
             every
             man
             hath
             not
             an
             Angel
             guardian
             or
             keeper
             .
          
           
             VVHich
             he
             sayeth
             is
             contrary
             to
             
               Math.
            
             18.
             10.
             wher
             it
             is
             said
             ,
             
               That
               Children
               haue
               their
               Angels
               that
               behold
               the
               face
               of
               God.
            
             And
             psal
             .
             91.
             11.
             
             
               Hee
               shall
               giue
               his
               Angels
               charge
               over
               thee
               &c.
               
            
             To
             which
             I
             answere
             ,
             That
             these
             places
             speak
             not
             of
             one
             onlie
             Angell
             guardian
             
             appointed
             for
             everie
             one
             ,
             but
             of
             Angels
             in
             the
             plurall
             ,
             which
             wee
             deny
             not
             to
             to
             be
             sent
             furth
             (
             as
             the
             Apostle
             showeth
             
               Heb.
            
             1.
             14.
             )
             
               As
               Ministring
               spirits
               for
               the
               good
               of
               the
               Elect
               ,
            
             somtimes
             many
             ,
             as
             
               Gen.
            
             28.
             32.
             to
             attend
             
               Jacob.
            
             and
             2.
             
             King.
             6.
             17.
             to
             protect
             
               Elisha
               ,
            
             and
             somtimes
             fewer
             ,
             or
             one
             as
             
               Act.
            
             12.
             7.
             
             As
             it
             pleaseth
             God
             to
             direct
             &
             dispose
             .
             So
             that
             I
             know
             not
             any
             great
             controversie
             betweene
             Romanists
             and
             us
             heerin
             .
             Which
             
               Bellar.
            
             therfore
             never
             toucheth
             in
             all
             his
             book
             of
             Controversies
             .
          
        
         
           
             27
             THat
             the
             holie
             Angels
             pray
             not
             for
             us
             ,
             nor
             knoweth
             our
             thoughts
             and
             desires
             on
             earth
             .
          
           
             AS
             for
             the
             Angels
             their
             knowledge
             of
             our
             thoughts
             ,
             he
             bringeth
             no
             place
             of
             scripture
             ,
             neither
             indeed
             can
             he
             ,
             this
             being
             the
             Lords
             onelie
             prerogative
             ,
             as
             wee
             see
             1.
             
             
             
               King.
            
             3.
             36.
             and
             
               Rom.
            
             8.
             27.
             
             And
             as
             
               Theophilact
               .
            
             showeth
             on
             
               Luke
            
             5.
             22.
             
             And
             their
             owne
             
               Jansenius
            
             acknowledgeth
             ,
             concord
             .
             cap.
             32.
             
             Neither
             is
             this
             the
             Controversie
             ,
             what
             Angels
             do
             in
             heaven
             in
             praying
             for
             the
             Church
             in
             generall
             ,
             but
             what
             we
             should
             do
             on
             earth
             ,
             in
             relation
             to
             them
             in
             particular
             ,
             as
             whether
             we
             should
             pray
             to
             them
             ,
             and
             give
             to
             them
             that
             which
             
               Bellarmin
            
             calleth
             ,
             
               That
               most
               excellent
               sort
               of
               worship
            
             which
             is
             praier
             (
             pref
             .
             de
             sanctis
             )
             but
             because
             he
             wresteth
             some
             Texts
             of
             scripture
             to
             prove
             that
             the
             Angels
             pray
             for
             us
             in
             particular
             ,
             therfore
             we
             shall
             free
             these
             from
             the
             wrong
             sense
             which
             hee
             would
             put
             upon
             them
             .
          
           
             First
             then
             he
             bringeth
             
               Zach.
            
             1.
             9.
             
             (
             which
             should
             be
             verse
             12.
             )
             wher
             the
             Angell
             sayeth
             to
             God
             
               How
               long
               will
               thou
               not
               haue
               mercie
               on
               Jerusalē
               ?
            
             
             To
             which
             I
             answere
             1.
             
             That
             this
             Angell
             was
             Christ
             as
             
               Remigius
               Altisioderensis
            
             expoundeth
             .
             so
             called
             frequentlie
             in
             scripture
             ,
             as
             
               Gen.
               48.
               16.
               
               Exod.
               32.
               34.
               
               Hos
               .
            
             12.
             4.
             and
             
               Mal.
            
             3.
             1.
             
             Who
             is
             the
             onlie
             Mediator
             for
             his
             Church
             1.
             
             
               Tim.
            
             2.
             5.
             
             And
             2.
             
             Though
             this
             wer
             a
             created
             Angell
             ,
             yet
             he
             prayeth
             for
             mercie
             onlie
             to
             the
             Church
             in
             generall
             .
          
           
             The
             next
             place
             of
             Canonicall
             scripture
             which
             he
             bringeth
             is
             
               Revel
               .
               8.
               4.
               
               And
               the
               smoake
               of
               the
               incense
               of
               the
               prayers
               of
               the
               saints
               ascended
               from
               the
               hand
               of
               the
               Angell
               before
               God.
            
             To
             which
             I
             answere
             in
             like-manner
             ,
             
               That
               Andreas
               Caesarensis
               &
               many
               others
            
             (
             sayeth
             the
             Iesuite
             
               Ribera
               )
               expoundeth
               this
               Angell
               to
               bee
               Christ
               ,
            
             as
             
               Ambrose
            
             and
             
               Beda
            
             likewise
             expound
             ,
             
               Lyra
            
             also
             &
             
               Carthusian
               ,
            
             who
             affirmeth
             moreover
             ,
             
               That
               this
               is
               the
               exposition
               of
               all
               Catholicke
            
          
           
           
             As
             for
             the
             testimonies
             of
             Fathers
             ,
             he
             bringeth
             one
             of
             
               Hilaries
            
             saying
             ,
             
               That
               God
               needeth
               not
               the
               intercession
               of
               Angels
               ,
               but
               our
               infirmitie
               needeth
               .
            
          
           
             The
             first
             part
             whereof
             maketh
             against
             him
             .
             And
             in
             the
             last
             ,
             howsoever
             he
             sayeth
             that
             our
             infirmity
             needeth
             ,
             yet
             this
             doth
             not
             positivelie
             prove
             that
             they
             do
             interced
             ,
             especiallie
             for
             particular
             persons
             ,
             and
             in
             particular
             cases
             .
             As
             for
             other
             fathers
             whom
             he
             onlie
             citeth
             ,
             to
             wit
             ,
             
               Ambrose
            
             and
             
               Victor
               Vticensis
            
             they
             speake
             nothing
             which
             is
             contrarie
             to
             our
             doctrine
             ,
             or
             for
             him
             .
          
        
         
           
             28
             THat
             wee
             may
             not
             pray
             to
             them
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Gen.
               48.
               16.
               
               The
               Angell
               who
               redeemed
               me
               from
               all
               evill
               bless
               the
               Lad's
            
             To
             which
             I
             answere
             ,
             
               That
               by
               the
               Angell
            
             (
             sayth
             
               Cyrill
               of
               Alexandria
            
             lib.
             3.
             
             Thesaur
             .
             cap.
             1.
             )
             
               Hee
               
               understandeth
               the
               word
               of
               the
               Father
               ,
               for
               Hee
               was
               not
               ignorant
               ,
               that
               he
               was
               called
               the
               Angell
               of
               the
               great
               Counsell
               ,
            
             (
             sayeth
             he
             )
             Likewise
             sayeth
             
               Athanasius
            
             (
             cont
             .
             
               Arrian
               ,
            
             ora
             .
             4.
             )
             As
             also
             
               Procopius
               .
               It
               is
               cleare
               that
               the
               patriarch
               Iacob
               coupled
               no
               other
               in
               his
               prayers
               with
               God
               ,
               but
               his
               word
               ,
               which
               he
               therfore
               calleth
               the
               Angell
               ,
               because
            
             (
             sayth
             he
             )
             
               he
               onlie
               revealeth
               his
               Fathers
               will.
               
            
          
           
             The
             next
             place
             of
             canonical
             scripture
             which
             he
             bringes
             is
             ,
             
               Hosea
               12.
               4.
               
               Wher
               Iacob
               is
               said
               to
               haue
               had
               power
               with
               the
               angell
               &
               made
               supplication
               to
               him
               .
            
             To
             which
             I
             answere
             ,
             That
             by
             this
             Angell
             the
             text
             showeth
             clearlie
             that
             God
             is
             understood
             .
             1.
             seing
             it
             is
             said
             of
             
               Iacob
            
             verse
             3.
             
             
               That
               by
               his
               strength
               he
               had
               power
               with
               God.
            
             2.
             
             He
             telleth
             us
             
               v.
            
             5.
             that
             this
             Angell
             was
             
               The
               Lord
               of
               Hosts
               .
            
             3.
             
             The
             change
             also
             of
             
               Iacobs
            
             name
             to
             
               Israell
               ,
               
               Gen.
            
             32.
             28.
             and
             the
             reason
             therof
             showeth
             this
             ,
             
               For
               as
               a
               Prince
               thou
               hast
               prevailed
               with
               God
            
             (
             sayth
             he
             who
             wrestled
             with
             him
             .
             )
             And
             4.
             the
             name
             of
             the
             place
             proveth
             this
             ,
             being
             called
             
               Peniell
               ,
            
             for
             I
             haue
             seen
             God
             face
             to
             face
             ,
             (
             sayeth
             
               Iacob
               )
            
          
           
             As
             for
             testimonies
             of
             fathers
             ,
             he
             bringeth
             onlie
             
               Augustin
            
             on
             
               Iob.
            
             19.
             21.
             where
             he
             fayth
             
               That
               Iob
               speaking
               thus
               .
               haue
               pitie
               on
               me
               my
               friends
               ,
               he
               addrest
               himself
               to
               the
               Angels
               .
            
             To
             which
             I
             answer
             1.
             
             That
             he
             wrongs
             
               Augustins
            
             words
             ,
             which
             are
             these
             only
             ,
             
               That
               Iob
               seemeth
               to
               desire
               the
               Angels
               or-else
               the
               saints
               to
               pray
               for
               him
               ,
            
             which
             exposition
             
               Pineda
            
             a
             Iesuite
             condemneth
             ,
             and
             expoundeth
             it
             of
             
               Iob●
            
             owne
             friends
             .
             2.
             
             The
             scripture
             it self
             in
             the
             ve●ie
             next
             verse
             maketh
             against
             any
             such
             exposition
             ,
             which
             sayeth
             ,
             
               why
               persecute
               yee
               mee
            
             (
             to
             wit
             ,
             by
             reproaches
             )
             
             which
             the
             good
             Angels
             abhorre
             to
             do
             to
             the
             godlie
             .
             3.
             
             Pope
             
               Gregory
            
             also
             in
             his
             Moralls
             on
             that
             place
             ,
             expoundeth
             it
             thus
             ,
             saying
             ,
             
               Behold
               he
               calleth
               thē
               friends
               ,
               who
               by
               reproachs
               hitherto
               had
               afflicted
               him
               .
            
             Thus
             also
             doth
             
               Lyra
            
             expound
             this
             place
             ,
             
               Ferus
            
             like
             wise
             ,
             and
             
               Mercerus
            
             professour
             in
             the
             Universitie
             of
             
               Paris
               .
            
          
        
         
           
             29.
             
             THat
             the
             Angels
             cannot
             help
             us
             .
          
           
             FOr
             answere
             ,
             This
             calumnie
             is
             most
             impudentlie
             and
             maliciouslie
             imputed
             to
             us
             ,
             for
             on
             the
             contrarie
             ,
             we
             grant
             that
             both
             they
             can
             and
             do
             help
             the
             godlie
             ,
             seing
             (
             as
             is
             said
             
               Heb.
            
             1.
             14.
             )
             
               They
               are
               Ministring
               spirits
               sent
               forth
               for
               the
               good
               of
               the
               Elect
            
             as
             many
             examples
             in
             scripture
             doeth
             prove
             .
          
        
         
           
             30
             THat
             no
             saint
             deceassed
             hath
             afterwards
             appeared
             on
             the
             earth
             .
          
           
           
             FOr
             answere
             ,
             This
             likewise
             wee
             nowise
             affirme
             nor
             are
             we
             contrarie
             to
             
               Math.
               27.
               52.
               
               That
               after
               Christs
               death
               ,
               the
               graves
               were
               opened
               ,
               and
               many
               bodies
               of
               saints
               that
               sleeped
               arose
               ,
               &
               came
               out
               of
               their
               graves
               after
               his
               resurrection
               ,
               and
               went
               into
               the
               holie
               citie
               and
               appeared
               to
               many
               ,
            
             nor
             to
             
               Math.
               17.
               3.
               
               That
               Moses
               and
               Elias
               appeared
               at
               Christs
               transfiguration
               to
               to
               the
               three
               disciples
               .
            
             But
             this
             Pamphleter
             heerin
             showeth
             his
             ignorance
             ,
             saying
             ,
             
               That
               they
               talked
               with
               them
               ▪
            
             whereas
             
               Thy
               talked
               onlie
               with
               Christ.
            
             And
             as
             for
             
               Samuels
            
             apparition
             to
             
               Saull
               .
               1.
               
               Sam.
               28.
               
               Tertullian
            
             lib.
             de
             anima
             prope
             finem
             .
             
               Iustinus
               Martyr
            
             q.
             52.
             
             
               Augnstin
            
             quaestionū
             vet
             .
             Test
             .
             q.
             27.
             
             
               Procopius
               and
               Eucherius
            
             in
             1.
             
             
               Sam
               28.
               
               Aquinas
               ,
            
             sum
             .
             p.
             1.
             q.
             89.
             art
             .
             8.
             and
             
               the
               Popes
               owne
               Decretall
               ,
            
             causa
             29.
             cap.
             14.
             
             All
             these
             declare
             that
             it
             was
             
             not
             
               Samuell
               ,
            
             but
             the
             devill
             that
             appeared
             like
             him
             to
             
               Saull
               .
            
             But
             the
             intention
             of
             this
             Pamphleter
             in
             all
             the
             places
             adduced
             ,
             is
             for
             establishing
             that
             lucrative
             errour
             of
             
               Purgatorie
               ,
            
             and
             of
             the
             apparition
             of
             soules
             being
             there
             ,
             and
             desiring
             by
             soule-masses
             to
             be
             freed
             therfrom
             .
             To
             which
             I
             will
             answere
             onlie
             in
             
               Chrisostoms
            
             words
             .
             
               Hom.
            
             29.
             on
             Math.
             
               These
               voyces
               that
               say
               ,
               I
               am
               the
               soul
               of
               such
               a
               one
               ,
               proceedeth
            
             (
             saith
             he
             )
             
               frō
               the
               deceat
               of
               the
               Devill
               ,
               for
               it
               is
               not
               the
               soul
               that
               departed
               that
               sayth
               that
               ,
               but
               Satan
               ,
               who
               that
               he
               may
               deceive
               the
               the
               hearers
               ,
               faineth
               himself
               to
               be
               that
               sonle
            
             (
             sayeth
             he
             )
             As
             likewise
             thus
             ●peaketh
             their
             owne
             
               Lyra
            
             on
             
               Dan.
               11.
               
               People
               being
               thus
               deceived
               by
               mi●acles
               fained
               by
               Priests
               and
               their
               adhe●ents
               for
               their
               gaine
            
             (
             sayeth
             hee
             )
             
               as
               ●he
               people
               of
               old
               were
               deceived
               by
               the
               Priests
               that
               worshipped
               the
               dragon
               and
               
               God
               permitting
               this
            
             (
             sayth
             their
             
               Gabriel
               Biel
            
             in
             canone
             Missae
             lect
             .
             49.
             )
             
               and
               mens
               infidelitie
               so
               deserving
               the
               same
               .
            
             Against
             which
             sort
             of
             jugling
             tricks
             and
             apparitions
             their
             owne
             famoꝰ
             
               Valla
            
             mightily
             exclaimeth
             ,
             in
             his
             book
             of
             
               Constantins
            
             donation
             about
             the
             end
             thereof
             .
          
        
         
           
             31
             THat
             the
             Saints
             deceassed
             know
             not
             what
             passeth
             heer
             on
             earth
             .
          
           
             VVHich
             is
             contrarie
             (
             sayth
             he
             )
             to
             
               Luke
            
             16.
             29.
             wher
             
               Abraham
               knew
               that
               they
               had
               Moses
               books
               on
               earth
               .
               when
               he
               sayd
               to
               Dives
               concerning
               his
               brethren
               ,
               they
               haue
               Moses
               &
               the
               Prophets
               .
               which
               himself
               had
               never
               seen
               while
               he
               was
               alive
               .
            
             To
             which
             I
             answere
             ,
             1.
             
             That
             this
             is
             a
             parable
             as
             
               Theophylact
            
             sayeth
             expreslie
             on
             
               Luke
            
             16.
             and
             
               Iustin
               Martyr
               ,
            
             q.
             60.
             
             As
             also
             
               Chrisostome
            
             Hom.
             1.
             de
             Lazaro
             ,
             and
             their
             owne
             
               Arboreus
            
             
             showeth
             that
             others
             affirme
             the
             same
             ,
             as
             
               Erasmus
            
             doth
             (
             and
             parabolicall
             speeches
             are
             not
             argumentative
             by
             consent
             of
             all
             .
             )
          
           
             The
             second
             place
             is
             ,
             
               Iohn
            
             5.
             45.
             where
             our
             Saviour
             sayeth
             
               There
               is
               one
               that
               accuseth
               you
               ,
               even
               Moses
               in
               whom
               yee
               trust
            
             To
             which
             I
             answere
             ,
             That
             by
             
               Moses
            
             is
             understood
             not
             his
             person
             ,
             who
             should
             be
             their
             accuser
             ,
             and
             therefore
             knew
             their
             faults
             ,
             but
             as
             this
             Pamphleters
             own
             words
             are
             ,
             
               Moses
            
             books
             .
             And
             so
             this
             place
             proveth
             not
             his
             point
             .
          
           
             The
             third
             place
             is
             ,
             
               Revel
               .
            
             12.
             10.
             taken
             from
             
               Satans
               accusing
               the
               brethren
               before
               God
               ▪
               ergo
            
             (
             sayeth
             he
             )
             
               hee
               must
               know
               wherof
               ,
               and
               who
               without
               shame
               can
               deny
               that
               to
               saints
               ,
               which
               must
               needeth
               be
               granted
               to
               devils
               ?
            
             To
             which
             I
             answere
             ,
             That
             this
             is
             an
             absurd
             inferēce
             ,
             for
             glorified
             saints
             remaine
             onlie
             in
             heaven
             .
             And
             therfore
             
             (
             as
             is
             said
             
               Iob
            
             14.
             21.
             and
             
               Isai
               .
               36.
               16.
               
               )
               know
               not
               mens
               effaires
               on
               earth
               ,
            
             whereas
             the
             Devill
             
               compasseth
               the
               earth
               to
               and
               fro
               walking
               in
               it
               (
               Iob.
            
             1.
             7.
             
             )
             being
             the
             Temper
             ,
             and
             therefore
             may
             know
             mens
             effaires
             and
             actions
             .
          
           
             The
             fourth
             place
             is
             ,
             2.
             
             
               King.
            
             6.
             12.
             where
             
               Elisha
               told
               the
               King
               of
               Israel
               the
               words
               that
               the
               King
               of
               Syria
               spake
               in
               his
               bed-chamber
               .
            
             To
             which
             I
             answere
             ,
             That
             from
             one
             extraordinarie
             act
             of
             Gods
             revelation
             to
             his
             Prophet
             ,
             and
             of
             one
             thing
             onlie
             on
             earth
             ,
             to
             argue
             to
             an
             ordinarie
             revelation
             to
             his
             glorified
             saints
             of
             all
             things
             in
             heaven
             ,
             is
             as
             absurd
             a
             consequence
             as
             was
             the
             former
             .
          
           
             As
             for
             Fathers
             ,
             hee
             citeth
             onelie
             three
             ,
             
               Euscbius
               ,
               Maximus
            
             and
             
               Ierome
               ,
            
             but
             none
             of
             their
             words
             ,
             and
             so
             lo●slie
             also
             ,
             as
             14.
             chapters
             being
             in
             that
             book
             of
             
               Ieromes
            
             he
             telleth
             
             not
             in
             which
             of
             them
             .
          
        
         
           
             32.
             
             THat
             the
             Saints
             pray
             not
             for
             us
             .
          
           
             TO
             which
             point
             I
             answere
             first
             in
             generall
             ,
             That
             the
             controversie
             is
             not
             (
             as
             I
             spoke
             of
             Angels
             )
             what
             the
             saints
             in
             heaven
             out
             of
             their
             charitie
             do
             for
             the
             Church
             &
             their
             fellow
             brethrē
             in
             general
             ,
             but
             what
             our
             duty
             is
             ,
             &
             if
             it
             be
             lawfull
             for
             us
             to
             pray
             to
             thē
             in
             particular
             .
             Next
             I
             answere
             to
             the
             wrested
             places
             of
             scripture
             which
             he
             bringeth
             to
             prove
             that
             they
             pray
             for
             particular
             men
             ordinarlie
             and
             in
             particular
             cases
             ,
             knowne
             unto
             them
             (
             as
             hee
             said
             before
             )
             The
             first
             whereof
             is
             
               Revel
               .
            
             5.
             8.
             where
             ,
             
               The
               twentie
               four
               Elders
               in
               heaven
               are
               said
               to
               fall
               downe
               before
               the
               Lamb
               ,
               having
               everie
               ▪
               o●e
               harps
               and
               golden
               vials
               full
               of
               odours
               ,
               which
               are
               the
               prayers
               of
               the
               saints
               .
            
             to
             which
             I
             answere
             ,
             That
             
               Haymo
               ,
               Beda
               ,
               
               Aquinas
               ,
            
             and
             
               Richard
               de
               S.
               victore
               ,
            
             all
             expound
             these
             Twentie
             four
             elders
             to
             represent
             the
             church
             militant
             ,
             said
             to
             bee
             in
             heaven
             (
             as
             that
             woman
             
               Revel
               .
            
             12.
             is
             said
             to
             be
             )
             because
             of
             their
             heavenlie
             disposition
             and
             affections
             ,
             &
             because
             that
             this
             was
             represented
             in
             a
             heavenlie
             vision
             to
             
               Iohn
               ,
            
             and
             are
             said
             to
             have
             Harps
             and
             golden
             vials
             ,
             the
             speech
             being
             borrowed
             frō
             the
             Leviticall
             Ministrie
             ,
             as
             the
             Iesuit
             
               Ribera
            
             showeth
             ,
             to
             expresse
             the
             spirituall
             worship
             of
             Christians
             praises
             &
             prayer
             under
             the
             gospell
             ,
             as
             wee
             see
             fore-prophecied
             ,
             
               Mal.
            
             1.
             11.
             
          
           
             The
             second
             place
             of
             Canonicall
             scripture
             which
             he
             bringeth
             ,
             is
             
               Ier.
               15.
               1.
               
               Tho
               Moses
               and
               Samuel
               stood
               before
               mee
               ,
               yet
               my
               mind
               could
               not
               bee
               towards
               this
               people
               .
            
             To
             which
             I
             answere
             1.
             
             That
             the
             speech
             is
             hypotheticall
             or
             by
             supposition
             ,
             &
             therfore
             
             nowise
             concluding
             ,
             as
             our
             Saviours
             like
             speech
             showeth
             
               Iohn
            
             21.
             23.
             2.
             
             This
             cannot
             prove
             that
             
               Moses
            
             and
             
               Samuell
            
             did
             pray
             for
             the
             people
             Being
             then
             till
             Christs
             Resurrection
             in
             
               Limbus
               Patrum
               ,
            
             as
             
               Bellarmin
            
             sayeth
             ,
             (
             lib.
             1.
             de
             sanctis
             ,
             cap.
             20
             )
             and
             so
             not
             injoying
             Gods
             sight
             or
             presence
             ,
             and
             therefore
             they
             neither
             praied
             
               for
               men
               ,
            
             nor
             wer
             prayed
             unto
             
               by
               men
               .
            
             And
             3.
             
             This
             their
             praier
             is
             meant
             for
             the
             people
             of
             God
             onlie
             in
             generall
             ,
             and
             not
             for
             any
             one
             in
             particular
             .
          
           
             The
             third
             place
             is
             ,
             
               Revel
               .
               2.
               26.
               
               Hee
               that
               overcometh
               and
               keepeth
               my
               words
               to
               the
               end
               ,
               to
               him
               I
               will
               giue
               power
               over
               the
               nations
               ,
               and
               hee
               shall
               rule
               them
               with
               a
               rod
               of
               iron
               .
               Therfore
            
             (
             sayth
             he
             )
             
               seing
               Christ
               imparteth
               his
               power
               to
               them
               upon
               the
               nations
               ,
               they
               may
               pray
               for
               them
               over
               whom
               they
               are
               s●t
               .
            
             To
             which
             their
             owne
             Iesuite
             
             
               Ribera
            
             answereth
             thus
             ,
             
               Our
               Saviour
               alogether
               speaketh
               here
               of
               power
            
             (
             sayeth
             he
             )
             
               that
               the
               saints
               shall
               exercise
               in
               the
               day
               of
               j●dgement
               ,
               upon
               all
               nations
               that
               haue
               not
               obeyed
               Christ
               ,
               judgeing
               them
               with
               Christ
               ,
               and
               giving
               them
               over
               to
               the
               p●nishment
               of
               eternall
               death
               ,
               signified
               by
               ruling
               them
               with
               an
               iron
               rod
               ,
               as
               wee
               see
               cap.
            
             19.
             15.
             
             Thus
             we
             see
             that
             they
             are
             so
             farre
             frō
             praying
             for
             them
             being
             alive
             ,
             that
             they
             are
             to
             adjudge
             them
             to
             eternall
             punishment
             after
             death
             .
          
           
             His
             last
             place
             is
             from
             the
             parable
             of
             the
             rich-glutton
             
               Luke
               16.
               
               Praying
               to
               Abraham
               for
               his
               brethren
               ,
               and
               it
               were
               absurd
            
             (
             sayeth
             he
             )
             
               that
               the
               damned
               in
               hel
               should
               haue
               greater
               charitie
               than
               the
               saints
               in
               heaven
               .
            
             To
             which
             I
             answere
             1.
             
             That
             this
             is
             a
             parable
             (
             as
             hath
             been
             proven
             )
             and
             therefore
             not
             argumentative
             .
             2.
             
             The
             damned
             in
             hell
             haue
             no
             charitie
             
             or
             Christian
             vertue
             at
             all
             ,
             and
             therefore
             this
             Rich
             glutton
             did
             it
             not
             out
             of
             charitie
             to
             his
             brethrē
             ,
             but
             to
             eschewe
             the
             augmenting
             of
             his
             owne
             torment
             ,
             by
             their
             continuance
             in
             these
             sinnes
             ,
             wherein
             he
             had
             given
             them
             ill
             example
             or
             inducement
             ,
             when
             he
             was
             alive
             with
             them
             .
             3.
             
             To
             argue
             from
             the
             practise
             of
             a
             damned
             Wretch
             in
             hell
             ,
             which
             had
             so
             bad
             a
             successe
             ,
             as
             not
             to
             be
             heard
             ,
             to
             alike
             practise
             which
             Christians
             should
             use
             on
             earth
             ,
             is
             a
             bad
             inference
             ,
             and
             a
             worse
             directorie
             .
          
           
             As
             for
             fathers
             ,
             hee
             citeth
             onelie
             
               Augustin
               ,
               Hilarie
            
             and
             
               Damascen
               ,
            
             but
             not
             their
             words
             ,
             of
             whom
             
               Augustin
            
             maketh
             nothing
             for
             him
             in
             that
             place
             ,
             neither
             
               Hilarie
               ,
            
             for
             what
             he
             speaketh
             is
             onelie
             of
             Angels
             ,
             grounded
             also
             upō
             an
             Apocryphall
             book
             onlie
             ,
             
               Tobit
               .
            
             And
             as
             for
             
               Damascen
            
             
             (
             as
             I
             shew
             before
             )
             as
             hee
             is
             not
             of
             so
             great
             antiquitie
             ,
             so
             also
             he
             is
             noted
             by
             
               Sixtus
               Senensis
            
             in
             his
             Bibliotheck
             (
             lib.
             6.
             
             Annot.
             187.
             )
             to
             bee
             hereticall
             speciallie
             concerning
             the
             procession
             of
             the
             Holie
             ghost
             .
          
        
         
           
             33
             THat
             wee
             should
             not
             beseech
             God
             to
             grant
             our
             prayers
             for
             the
             saints
             merits
             ,
             nor
             do
             we
             receiue
             any
             benefit
             thereby
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Exod.
            
             32.
             13.
             where
             it
             is
             said
             .
             
               Remember
               Abraham
               ,
               Isaac
            
             and
             
               Israell
               thy
               servants
               .
            
             To
             which
             I
             answere
             ,
             That
             this
             was
             to
             remember
             his
             owne
             free
             promise
             which
             hee
             made
             to
             them
             ,
             that
             he
             should
             bee
             their
             God
             ,
             &
             the
             God
             of
             their
             seed
             after
             them
             ,
             as
             the
             very
             following
             words
             showeth
             ,
             saying
             ,
             
               To
               whom
               thou
               swearest
               by
               thy self
               ,
               and
               said
               ,
               I
               will
               multiplie
               your
               seed
               ,
               as
               the
               starrs
               
               of
               heaven
               ,
            
             as
             their
             owne
             
               Lyra
            
             upon
             that
             place
             showeth
             ,
             and
             the
             subsequent
             place
             which
             he
             citeth
             proveth
             ,
             2.
             
             
               Chron.
            
             6.
             16.
             so
             that
             this
             was
             not
             to
             remember
             their
             merits
             ,
             (
             which
             
               Iacob
            
             wee
             see
             utterlie
             disclaimeth
             
               Gen.
            
             32.
             10.
             
             )
             but
             his
             own
             free
             promise
             and
             mercies
             .
          
           
             The
             second
             place
             is
             2.
             
             
               Chron.
               6.
               16.
               
               Now
               therefore
               O
               Lord
               God
               of
               Israell
               ,
               keepe
               with
               thy
               servant
               that
               which
               thou
               hast
               promised
               him
               .
            
             Where
             we
             see
             againe
             clearly
             ,
             no
             mention
             of
             merite
             on
             
               Davids
            
             part
             (
             which
             hee
             everie
             where
             also
             disclaimeth
             )
             but
             only
             of
             the
             free
             promises
             of
             mercie
             made
             to
             
               David
            
             on
             Gods
             part
             ,
             as
             we
             said
             before
             .
          
           
             The
             third
             place
             is
             ,
             
               Exod.
               20.
               5.
               
               I
               will
               showe
               mercie
               to
               thousands
               of
               them
               that
               loue
               me
               and
               keepe
               my
               Cōmandements
               ,
            
             which
             place
             maketh
             clearlie
             against
             merit
             ,
             wher
             the
             Lord
             speaketh
             
             onlie
             of
             mercie
             ,
             which
             he
             will
             showe
             on
             the
             godlie
             and
             their
             ofspring
             ,
             as
             the
             Apostle
             speaketh
             ,
             2.
             
             
               Tim.
               1.
               16.
               
               The
               Lord
               give
               mercie
               to
               the
               house
               of
               Onesiphorus
            
             for
             he
             oft
             refreshed
             me
             .
             And
             wher
             mercie
             is
             onlie
             ,
             it
             excludeth
             merite
             .
          
        
         
           
             34
             THat
             wee
             ought
             not
             expresly
             pray
             to
             them
             ,
             to
             pray
             or
             interceed
             to
             God
             for
             us
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Luke
               16.
               24.
               
               Where
               the
               Rich-glutton
               in
               hell
               prayeth
               to
               Abraham
               to
               haue
               mercie
               on
               him
               .
            
             To
             which
             I
             haue
             alreadie
             answered
             ,
             That
             it
             is
             parabolicall
             and
             therefore
             proveth
             not
             .
          
           
             The
             second
             place
             is
             ,
             
               Iob
               5.
               1.
               
               Call
               now
               ,
               if
               there
               be
               any
               that
               will
               answere
               thee
               ,
               and
               to
               which
               of
               the
               saints
               will
               thou
               turne
               ?
            
             To
             which
             I
             answe●e
             ,
             That
             Cardinall
             
               Cajetan
            
             setteth
             this
             down
             as
             the
             meaning
             of
             the
             words
             .
             
             
               That
               heerby
               Eliphaz
               would
               showe
               Iob
               that
               his
               innocencie
               which
               he
               so
               much
               maintained
               ,
               wold
               get
               none
               of
               the
               saints
               that
               would
               maintaine
               so
               bad
               a
               cause
               ,
               &
               to
               pleade
               such
               innocencie
               as
               he
               did
               ,
               or
               who
               would
               approue
               his
               speeches
               .
            
             The
             intention
             of
             
               Eliphaz
            
             being
             onlie
             to
             convince
             
               Iob
            
             that
             none
             wer
             ever
             so
             sharplie
             punished
             as
             he
             was
             ,
             except
             he
             had
             ben
             wicked
             or
             an
             hypocrit
             ,
             (
             which
             was
             
               Eliphaz
            
             errour
             )
             &
             therfore
             he
             biddeth
             him
             showe
             any
             of
             the
             saints
             or
             godly
             before
             him
             that
             ever
             were
             so
             punished
             .
             2.
             
             Their
             owne
             
               Lyra
            
             also
             expoundeth
             this
             place
             thus
             ,
             That
             
               Eliphaz
            
             telles
             
               Iob
               ,
               That
               seing
               God
               answereth
               him
               not
               in
               his
               sad
               affliction
               ,
               to
               whom
               other
               can
               he
               haue
               his
               recourse
               ?
               For
               thou
               shalt
               not
               haue
               the
               saints
            
             (
             sayeth
             he
             )
             
               to
               be
               thy
               helpers
               ,
            
             so
             that
             this
             place
             rather
             maketh
             against
             prayer
             to
             saints
             ,
             nor
             for
             it
             .
             
             As
             for
             the
             Fathers
             whom
             he
             citeth
             onlie
             (
             as
             his
             use
             is
             )
             but
             setteth
             not
             down
             their
             words
             ,
             they
             make
             nothing
             for
             him
             and
             hee
             citeth
             the
             works
             of
             some
             ,
             as
             that
             of
             
               Athanasius
               ,
            
             which
             is
             nowise
             extant
             .
          
           
             And
             because
             this
             man
             would
             bear
             his
             reader
             and
             proselits
             in
             hand
             (
             as
             most
             of
             them
             do
             deceatfullie
             )
             
               That
               they
               pray
               onlie
               to
               saints
               to
               pray
               to
               God
               ,
               or
               interceed
               for
               them
               ,
               but
               that
               they
               seek
               not
               pardon
               or
               grace
               &
               such
               like
               frō
               the
               saints
               themselves
               ,
            
             as
             
               Bellar.
            
             also
             professeth
             ,
             lib.
             1.
             de
             Sanct.
             cap.
             17.
             
             I
             will
             showe
             how
             deceatfullie
             they
             deale
             with
             simple
             soules
             ,
             and
             that
             their
             practise
             is
             quyte
             contrarie
             ,
             &
             that
             they
             seeke
             these
             thinges
             from
             them
             whereof
             God
             onlie
             is
             the
             giver
             ,
             as
             Mercie
             ,
             pardon
             of
             sinnes
             ,
             grace
             ,
             and
             other
             good
             gifts
             .
             And
             shal
             instance
             this
             onlie
             in
             these
             places
             of
             their
             own
             old
             printed
             books
             ,
             
             against
             which
             they
             cannot
             except
             ,
             &
             which
             I
             haue
             beside
             me
             to
             show
             to
             any
             who
             desireth
             .
             The
             first
             is
             that
             idolatrous
             invocation
             of
             the
             virgin
             
               Marie
            
             in
             the
             Romā
             Missall
             ,
             the
             words
             wherof
             are
             these
             ,
             
               O
               felix
               puer
               pera
               ,
               nostra
               pians
               sce●era
               ,
               jure
               matris
               impera
               redemptori
               .
               tua
               sēper
               ubera
               nostra
               sanent
               vulnera
               .
            
             That
             is
             ,
             
               O
               blessed
               Mother
               who
               expiateth-our
               sinnes
               ,
               by
               the
               authoritie
               of
               a
               mother
               ,
               command
               our
               Redeemer
               .
               and
               let
               thy
               pape
               milk
               heale
               our
               wounds
               .
            
             Which
             is
             so
             grosse
             ,
             that
             
               Bellarmin
            
             is
             ashamed
             therof
             and
             most
             shamleslie
             denyeth
             it
             ,
             saying
             ,
             (
             lib.
             1.
             de
             sanct
             .
             beat
             .
             cap.
             16.
             )
             
               Who
               ever
               of
               us
               spake
               so
               ▪
               why
               do
               they
               not
               proue
               it
               by
               some
               instance
               ?
            
             To
             the
             same
             purpose
             it
             is
             said
             and
             worse
             ,
             in
             their
             psalter
             of
             the
             virgine
             
               Marie
            
             printed
             at
             
               Rome
               ▪
            
             1588.
             psal
             .
             35.
             
             
               Coge
               illum
               peccatoribus
               nobis
               misereri
               ,
            
             that
             is
             ,
             compell
             
             him
             to
             haue
             mercie
             upon
             us
             sinners
             .
             In
             which
             book
             also
             ,
             which
             is
             a
             rapsodie
             of
             horrid
             blasphemies
             ,
             all
             the
             psalmes
             of
             
               David
            
             are
             turned
             from
             the
             Lord
             to
             our
             Ladie
             ,
             and
             psal
             .
             50.
             it
             is
             said
             .
             
               Haue
               mercie
               on
               me
               our
               Ladie
               ,
               who
               is
               the
               Mother
               of
               mercies
               ,
               and
               according
               to
               the
               bowels
               of
               thy
               mercies
               clange
               me
               from
               my
               sinnes
               .
            
             And
             againe
             psal
             .
             71.
             it
             is
             said
             ,
             
               O
               God
               give
               justice
               to
               the
               King
               ,
               and
               giue
               mercie
               to
               the
               queene
               his
               mother
               ,
            
             whēce
             it
             is
             that
             their
             
               Gabriel
               Biel
            
             on
             the
             Canon
             of
             the
             Masse
             ,
             lect
             .
             80.
             sayes
             thus
             ,
             
               As
               Ahasuerus
               promised
               to
               Esther
               even
               to
               the
               half
               of
               his
               kingdom
               ,
               even
               so
               ,
               seing
               our
               heavenly
               Father
               hath
               Justice
               and
               mercie
               ,
               as
               the
               best
               things
               of
               his
               kingdome
               ,
               reserving
               justice
               to
               himself
               ,
               he
               hath
               given
               mercie
               to
               his
               mother
               the
               virgin
               Marie
            
             (
             sayth
             he
             )
             
               whence
            
             (
             sayeth
             their
             
               Bernardin
            
             de
             busto
             in
             Mariali
             part
             .
             3.
             ser
             .
             3.
             )
             
               It
               is
               lawfull
               
               to
               appeale
               from
               the
               Sons
               justice
               to
               the
               mothers
               mercie
               .
               Hence
               it
               is
               also
               ,
               as
               Sir
               Edvin
               Sandys
            
             observed
             in
             his
             European
             travails
             ,
             and
             
               speculum
               Europae
               ,
            
             p.
             4.
             
             
               That
               the
               honour
               which
               they
               do
               to
               her
               is
               double
               for
               the
               most
               part
            
             (
             sayeth
             he
             )
             
               to
               that
               which
               they
               do
               to
               our
               Saviour
               ,
               and
               where
               one
               professeth
               himself
               a
            
             devoto
             
               or
               peculiar
               servant
               of
               our
               Lord
               ,
               whole
               towns
               ,
               as
            
             Siena
             
               by
               name
               ,
               are
               the
            
             devoti
             
               of
               our
               Ladie
               ,
               &
               where
               one
               voweth
               to
               Christ
               ,
               ten
               vowe
               to
               her
               ,
               and
               not
               so
               much
               to
               herself
               ,
               as
               to
               some
               peculiar
               image
               of
               hers
               ,
               which
               for
               some
               select
               vertue
               or
               grace
               ,
               together
               with
               greater
               power
               of
               working
               Miracles
               they
               chieflie
               worship
               ,
               as
               the
               glorious
               La●ie
               of
               Loreto
               ,
               the
               devote
               Ladie
               of
               Rome
               ,
               the
               miraculous
               Ladie
               of
               Proven
               Zano
               ▪
               and
               the
               annunciata
               of
               Florence
               .
               And
               as
               their
               vows
               are
               such
               are
               their
               pilgramages
               and
               rich
               offerings
               .
               Yea
               their
               devils
               in
               exorcisme
               are
               
               also
               taught
               to
               endure
               the
               conjuring
               of
               thē
               by
               the
               name
               of
               God
               or
               the
               Trinitie
               without
               trouble
               or
               motion
            
             (
             sayeth
             he
             )
             
               but
               at
               the
               naming
               of
               our
               Ladie
               to
               ●oss
               &
               torment
               ,
               as
               feeling
               then
               a
               new
               force
               of
               a
               more
               unresistable
               power
               .
            
             I
             could
             instance
             the
             prayer
             to
             many
             other
             saints
             in
             their
             Roman
             Missall
             for
             grace
             ,
             pardon
             and
             glorie
             ,
             whereof
             God
             is
             the
             only
             giver
             ,
             as
             to
             S.
             
               Maurus
            
             fol.
             51.
             
             
               S.
               Martha
            
             fol.
             56.
             
             &
             
               S.
               Francis
               &c.
            
             And
             yet
             (
             sayth
             
               Bellarmin
            
             lib.
             1.
             de
             sanctis
             cap.
             20.
             
             §
             .
             alii
             )
             
               to
               the
               knowing
               of
               prayers
               ,
               that
               at
               one
               time
               are
               made
               in
               diverse
               places
               ,
               is
               required
               ubiquitie
               ,
               which
               we
               believe
               doth
               neither
               agree
               to
               the
               spirits
               of
               men
               nor
               Angels
               .
            
          
        
         
           
             35
             THat
             the
             bones
             and
             Reliques
             of
             saints
             are
             not
             to
             be
             keeped
             ,
             no
             vertue
             proceeding
             from
             them
             after
             they
             be
             once
             dead
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             
             to
             2.
             
             
               King.
            
             13.
             21.
             wher
             it
             is
             written
             ,
             
               That
               the
               bones
               of
               Elize●s
               being
               ●o●ched
               by
               one
               that
               was
               dead
               ,
               they
               did
               revive
               him
               .
            
             To
             which
             I
             answere
             1.
             
             That
             it
             is
             not
             said
             there
             ,
             that
             the
             bones
             of
             
               Elisha
            
             did
             revive
             that
             dead
             man
             ,
             but
             that
             
               when
               he
               was
               let
               down
               into
               Elisha's
               sepulcher
               ,
               &
               touched
               the
               bones
               of
               Elisha
               ●e
               revived
               ,
            
             this
             vertue
             proceeding
             not
             from
             the
             bones
             of
             the
             Prophet
             ,
             but
             frō
             God
             ,
             who
             for
             confirming
             these
             that
             wer
             then
             present
             ,
             that
             hee
             was
             a
             true
             Prophet
             ,
             wrought
             this
             miracle
             ,
             but
             wee
             reade
             not
             that
             thereupon
             they
             raised
             his
             bones
             ,
             &
             inshryned
             them
             as
             Reliques
             ,
             to
             bee
             carried
             about
             in
             procession
             or
             adored
             ,
             as
             the
             Popish
             practise
             is
             .
          
           
             The
             second
             place
             is
             ,
             
               Act.
            
             5.
             14.
             15.
             where
             it
             is
             said
             ,
             
               That
               the
               sicke
               were
               brought
               furth
               to
               the
               streets
               in
               their
               beds
               ,
               that
               at
               least
               the
               shaddow
               of
               Peter
               
               passing
               by
               might
               over
               shaddow
               them
               .
            
             To
             which
             I
             answere
             ,
             as
             to
             the
             former
             ,
             but
             in
             their
             owne
             
               Gabriel
               Biels
            
             words
             on
             the
             canō
             of
             the
             masse
             ,
             lect
             ,
             47.
             saying
             ,
             
               S.
               peter
               by
               his
               shaddow
               healed
               the
               sick
               ,
               as
               we
               reade
               in
               the
               acts
               ,
               but
            
             (
             sayeth
             he
             )
             
               who
               will
               say
               that
               the
               vertue
               of
               that
               healing
               was
               in
               his
               shaddow
               ?
               which
               is
               no
               existent
               thing
               ,
               but
               a
               privation
               of
               light
               ,
               wherunto
               no
               activitie
               can
               be
               competent
               ,
               therfore
               it
               was
               God
               himself
            
             (
             sayeth
             he
             )
             
               to
               manifest
               the
               trueth
               of
               that
               faith
               which
               Peter
               preached
               .
            
             And
             so
             let
             any
             judge
             ,
             if
             this
             proveth
             that
             the
             bones
             or
             Reliques
             of
             saints
             are
             therfore
             to
             bee
             keeped
             above
             the
             earth
             ,
             and
             that
             vertue
             proceedeth
             from
             them
             after
             they
             be
             dead
             ,
             and
             if
             argueing
             heere
             for
             this
             from
             a
             shaddow
             ,
             bee
             not
             meer
             shaddowish
             it self
             ,
             having
             no
             soliditie
             .
          
           
             The
             third
             place
             is
             
               Act.
            
             19.
             11.
             
             
               That
               
               God
               wrought
               sundrie
               miracles
               by
               the
               hands
               of
               Paull
               .
            
             To
             which
             I
             answer
             ,
             Who
             denyeth
             this
             ?
             or
             who
             can
             say
             that
             this
             proveth
             that
             the
             bones
             of
             his
             hands
             ,
             as
             holy
             reliques
             should
             therefore
             beene
             keeped
             aboue
             the
             earth
             ,
             set
             on
             altars
             ,
             and
             adored
             ,
             or
             that
             they
             wrought
             miracles
             after
             he
             was
             dead
             ?
             But
             seing
             in
             all
             this
             he
             dryveth
             at
             the
             adoration
             of
             Reliques
             ,
             we
             would
             gladlie
             know
             ,
             amongst
             such
             a
             multitude
             &
             variety
             of
             forged
             Reliques
             ,
             how
             to
             discern
             the
             true
             from
             the
             false
             .
             Seing
             as
             their
             own
             
               Cassander
            
             speaketh
             (
             consult
             .
             art
             .
             21.
             printed
             at
             
               Paris
               ,
            
             1616.
             )
             
               That
               thorow
               the
               avarice
               of
               Priests
               to
               deceive
               simple
               people
               false
               Reliques
               ar
               obtruded
               for
               true
               ,
               and
               fained
               miracles
               are
               taught
               unto
               them
               ,
               by
               which
               their
               superstition
               is
               fostred
               ,
               and
               somtimes
               by
               the
               deceat
               and
               delusion
               of
               the
               Devill
               ,
               abusing
               mens
               superstitious
               credulitie
               
               by
               dreams
               and
               visions
               new
               Reliques
            
             (
             sayeth
             he
             )
             
               haue
               beene
               revealed
               ,
               and
               by
               the
               same
               working
               of
               satan
               ,
               miracles
               seemed
               to
               bee
               wrought
               .
            
             Examples
             of
             which
             sort
             their
             owne
             
               Erasmus
            
             on
             
               Math.
            
             23.
             5.
             mentioneth
             ,
             saying
             .
             
               You
               may
               now
               everie
               where
               see
               held
               out
               for
               gaine
               ,
               Maries
               milk
               ,
               which
               they
               honour
               as
               much
               almost
               as
               Christs
               owne
               bodie
            
             (
             sayth
             he
             )
             
               also
               so
               many
               pieces
               of
               the
               Cross
               ,
               that
               if
               they
               were
               all
               gathered
               together
               a
               great
               ship
               would
               scarce
               carrie
               them
               .
               Heere
               also
               S.
               Francis
               hood
               is
               set
               furth
               to
               behold
               ,
               there
               the
               Wastcoat
               of
               the
               virgin
               Marie
               in
               one
               place
               ,
               Anna's
               comb
               in
               another
               ,
               Iosephs
               stocking
               in
               a
               third
               place
               &
               Thōas
               of
               Canterberries
               shoe
               ,
               in
               another
               place
               Christs
               foreskin
               ,
               which
               they
               worship
               more
               religiouslie
               than
               Christs
               owne
               person
               .
               Neither
               do
               they
               s●owe
               these
               things
            
             (
             sayth
             he
             )
             
               as
               things
               that
               may
               be
               borne
               with
               ,
               and
               to
               please
               
               the
               common
               people
               ,
               but
               they
               place
               all
               religion
               in
               them
               .
            
             And
             of
             which
             foreskin
             of
             Christs
             ,
             one
             is
             showne
             at
             
               Rome
               ,
            
             with
             his
             sandals
             and
             this
             inscription
             ,
             
               Circumcisa
               caro
               Christi
               ,
               sandalia
               clara
               ,
               ac
               umbelici
               viget
               hic
               praecisio
               chara
               .
            
             Another
             is
             to
             be
             seen
             at
             
               Antuerp
               ,
            
             a
             third
             in
             
               Bezanson
            
             in
             Burgundie
             ,
             a
             fourth
             in
             the
             town
             of
             
               Aken
               ,
            
             &
             a
             fifth
             in
             the
             
               abbay
            
             of
             
               Poytiers
            
             in
             France
             .
          
           
             The
             like
             also
             may
             be
             said
             of
             the
             nailes
             which
             nailed
             Christ
             to
             the
             Cross
             ,
             which
             from
             three
             ar
             multiplied
             to
             near
             threescore
             .
             As
             also
             the
             speare
             that
             pierced
             Christs
             side
             ,
             to
             the
             image
             wherof
             they
             ascrive
             the
             opening
             of
             heaven●
             gate
             ,
             praying
             thus
             to
             it
             as
             if
             it
             heard
             them
             .
             
               Ave
               ferrum
               triumphale
               ,
               intrans
               pectus
               in
               vitale
               ,
               Coeli
               pande
               ostia
               .
            
             Than
             which
             what
             can
             be
             greater
             blasphemie
             &
             idolatrie
             ?
          
           
           
             As
             for
             Fathers
             whom
             he
             onlie
             citeth
             but
             sets
             not
             down
             their
             words
             ,
             never
             one
             of
             thē
             proveth
             any
             adoratiō
             of
             Reliques
             ,
             yea
             
               Ierome
            
             epist
             .
             53.
             ad
             
               Ripariū
               ,
            
             sayeth
             ,
             
               Wee
               are
               so
               far
               from
               worshiping
               the
               Reliques
               of
               Martyrs
               ,
               that
               we
               will
               not
               worship
               the
               Sunn
               or
               moone
               ,
               Angels
               nor
               archangels
               .
            
             And
             as
             for
             
               Ambrose
            
             his
             alleaged
             words
             ,
             which
             he
             telleth
             not
             wher
             they
             are
             to
             be
             found
             ,
             yet
             I
             answer
             to
             them
             ,
             that
             they
             prove
             nothing
             ,
             for
             hee
             sayeth
             onlie
             ,
             that
             
               Hee
               honours
               the
               wounds
               and
               ashes
               of
               the
               Martyrs
               ,
            
             which
             is
             only
             the
             memorie
             of
             their
             constant
             sufferings
             .
          
        
         
           
             36
             THat
             the
             Creatures
             cannot
             be
             sanctified
             ,
             or
             made
             more
             holy
             than
             they
             are
             alreadie
             of
             their
             own
             nature
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             1.
             
             
               Tim.
            
             4.
             4.
             where
             it
             is
             said
             ,
             
               That
               everie
               creature
               of
               God
               is
               
               good
               ,
               if
               it
               be
               received
               with
               thanksgiving
               .
            
             To
             which
             I
             answere
             1.
             
             That
             this
             proveth
             nothing
             against
             us
             ,
             for
             their
             owne
             
               Estius
               ,
            
             as
             also
             
               Lombard
               ,
            
             on
             this
             place
             showeth
             ,
             that
             the
             Apostle
             speaketh
             onlie
             of
             the
             sanctified
             use
             to
             believers
             of
             meate
             and
             drink
             ,
             being
             received
             with
             praier
             and
             thanksgiving
             .
             2
             This
             place
             maketh
             rather
             against
             poperie
             ,
             to
             wit
             ,
             their
             prohibition
             of
             certaine
             sorts
             of
             meates
             ,
             at
             certaine
             times
             ,
             for
             conscience
             sake
             ,
             which
             is
             contratie
             altogether
             unto
             Christian
             libertie
             .
             As
             for
             
               Math.
            
             23.
             17.
             and
             19.
             
             Himself
             confesseth
             
               That
               the
               Altar
               is
               said
               to
               sanctifie
               the
               gift
               ,
               and
               the
               Temple
               the
               gold
               ,
            
             as
             thinges
             separate
             from
             a
             cōmon
             ,
             to
             a
             holie
             use
             ,
             a●
             said
             to
             be
             holy
             by
             destinatiō
             ,
             but
             not
             by
             in●esion
             .
             But
             the
             hallowing
             of
             the
             creature
             of
             which
             this
             man
             meaneth
             ,
             is
             the
             popish
             hallowing
             of
             
             their
             bells
             ,
             (
             which
             they
             also
             baptise
             )
             as
             also
             of
             their
             beads
             ,
             holy
             water
             ,
             and
             agnus
             Dei
             &c.
             by
             plaine
             socerie
             conjuring
             the
             dead
             &
             senslesse
             creatures
             ,
             &
             speaking
             to
             thē
             ,
             as
             if
             they
             both
             heard
             and
             understood
             ,
             &
             ascribing
             to
             thē
             divine
             &
             miraculous
             operatiō
             ,
             one
             example
             or
             two
             wherof
             ,
             instead
             of
             many
             ,
             I
             shall
             instance
             of
             their
             conjuring
             their
             holie
             water
             ,
             as
             is
             set
             down
             in
             their
             owne
             Missall
             ,
             saying
             ,
             
               I
               conjure
               thee
               ,
               thou
               creature
               of
               water
               ,
               in
               the
               Name
               of
               the
               Father
               ,
               Sonne
               ,
               and
               Holie
               Ghost
               ,
               that
               thou
               become
               a
               chosen
               water
               ,
               to
               take
               away
               all
               the
               power
               of
               the
               Devill
               ,
               &
               to
               drive
               him
               away
               ,
               with
               all
               his
               wicked
               angels
               .
            
             The
             like
             they
             speake
             to
             the
             salt
             which
             they
             mixe
             with
             the
             water
             .
             And
             which
             doubtles
             driveth
             away
             the
             Devill
             from
             the
             priests
             breast
             that
             conjureth
             the
             same
             ,
             as
             farre
             as
             a
             hungrie
             
             dog
             would
             flee
             from
             a
             fatt
             morsell
             ,
             the
             sprinkling
             also
             of
             which
             holie
             water
             ,
             might
             haue
             beene
             a
             good
             meane
             to
             haue
             driven
             away
             the
             devil
             from
             pope
             
               Sylvester
            
             the
             second
             ,
             when
             he
             came
             to
             him
             ,
             and
             rent
             his
             bodie
             
               in
               pieces
               .
            
             as
             
               Platina
               ,
               and
               all
               other
               Roman
               Historians
               record
               .
            
             And
             what
             equal
             vertue
             to
             
               Christs
            
             blood
             ,
             and
             miraculous
             operation
             they
             ascrive
             in
             likemanner
             to
             their
             hallowed
             
               Agnus
               Dei
               ,
            
             which
             they
             carrie
             about
             with
             them
             ,
             may
             bee
             seene
             by
             these
             verses
             which
             Pope
             
               Vrban
            
             sent
             with
             one
             of
             them
             ,
             to
             the
             Emperour
             of
             
               Grecia
               .
            
             saying
             ▪
             
               Peccatum
               frangit
               ut
               Christi
               sanguis
               ,
               &
               angit
               ,
               &c.
            
             and
             thereafter
             ,
             
               Portatus
               mundae
               de
               fluctibus
               e●ipit
               undae
               .
            
             which
             if
             the
             Spanish
             Armado
             found
             true
             in
             88.
             themselves
             best
             could
             tell
             .
          
        
         
           
             37
             THat
             Children
             may
             be
             saved
             by
             their
             parents
             faith
             ,
             without
             
             the
             sacrament
             of
             baptisme
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Iohn
               3.
               9.
               
               Except
               a
               man
               be
               borne
               againe
               of
               the
               water
               and
               the
               spirit
               ,
               he
               cannot
               enter
               into
               the
               kingdome
               of
               God.
            
             To
             which
             I
             answer
             1.
             
             As
             their
             owne
             
               Ferus
            
             expoundeth
             ,
             by
             this
             water
             ,
             
               Baptismall
               water
               is
               not
               to
               be
               understood
               ,
               but
               metaphoricallie
               the
               purging
               vertue
               of
               the
               spirit
               of
               Regeneration
            
             (
             sayeth
             he
             )
             Therfore
             also
             sayeth
             
               Lombard
            
             (
             lib.
             4.
             d.
             4.
             )
             
               God
               hath
               not
               tyed
               his
               power
               to
               sacraments
               ,
               so
               that
               the
               want
               doth
               not
               damnifie
               ,
               but
               the
               contempt
               for
               ,
               that
               some
               haue
               gotten
               invisible
               sanctification
               ,
               without
               the
               visible
               sacrament
            
             (
             saith
             he
             )
             &
             so
             also
             speaketh
             
               Bellar.
            
             (
             lib.
             4
             de
             Christo
             ,
             cap.
             16.
             
             §
             .
             ad
             locum
             )
             and
             other
             Romanists
             with
             him
             .
             Wherefore
             their
             owne
             
               Cassander
            
             concludeth
             ,
             (
             consult
             .
             art
             9.
             )
             saying
             .
             
               That
               it
               is
               agreable
               to
               the
               judgement
               of
               the
               primitive
               
               Church
               ,
               and
               to
               the
               holy
               scriptures
               (
               as
               Bonaventure
               on
               the
               4.
               of
               the
               sentences
               ,
               &
               Lōbard
            
             dist
             .
             4.
             c.
             2.
             
               shows
               )
               that
               Infants
               dying
               without
               baptisme
               may
               be
               saved
               ,
               for
               if
               they
               cannot
               get
               baptisme
               ,
               being
               prevented
               by
               death
               ,
               as
               the
               faith
               of
               the
               Church
               and
               of
               these
               who
               offer
               them
               unto
               baptisme
               ,
               is
               reputed
               as
               their
               owne
            
             (
             sayeth
             he
             )
             
               so
               the
               will
               and
               desire
               of
               the
               Church
               ,
               and
               speciallie
               of
               the
               parents
               to
               haue
               them
               baptised
               ,
               is
               accepted
               for
               baptisme
               ,
               by
               that
               mercifull
               Father
               who
               accepts
               the
               will
               for
               the
               deed
               ,
               and
               tyeth
               none
            
             (
             sayth
             he
             )
             
               to
               what
               is
               impossible
               ,
               nor
               his
               own
               grace
               simplie
               to
               the
               externall
               sacrament
               .
            
             As
             
               Bellarmin
            
             also
             affirmeth
             ,
             (
             lib.
             4.
             de
             Christo
             cap.
             ult
             §
             .
             ad
             locum
             )
             and
             who
             also
             confesseth
             (
             lib.
             1.
             de
             baptis
             .
             cap.
             4.
             
             §
             .
             5.
             )
             
               That
               sindrie
               famous
               divines
               of
               the
               Roman
               Church
               ,
            
             as
             
               Cajetan
               ,
            
             and
             
               Biel
               ,
            
             &
             
               others
               thoght
               it
               disagreable
               altogether
               from
               the
               mercie
               
               of
               God
               that
               infants
               should
               perish
               without
               their
               own
               fault
               .
            
          
           
             The
             second
             place
             is
             
               Tit.
            
             3.
             5.
             wher
             it
             is
             said
             ,
             
               That
               according
               to
               the
               mercie
               of
               God
               wee
               ar
               saved
               ,
               by
               the
               washing
               of
               regeneration
               ,
               and
               renewing
               of
               the
               holie
               Ghost
               .
            
             To
             which
             I
             answere
             ,
             That
             this
             place
             speaketh
             onlie
             of
             the
             work
             of
             Regeneration
             or
             renovation
             ,
             as
             absolutlie
             necessarie
             to
             salvation
             ,
             which
             somtimes
             is
             compared
             to
             
               washing
               by
               water
               ,
            
             as
             
               Ezek.
            
             36.
             25.
             and
             somtimes
             ,
             to
             
               purging
               by
               fire
               ,
            
             as
             
               Math.
            
             3.
             11.
             
             And
             which
             without
             baptismall
             washing
             the
             theefe
             on
             the
             Crosse
             found
             available
             to
             salvation
             ,
             (
             as
             this
             text
             speaketh
             )
             
               according
               to
               the
               free
               mercie
               of
               God.
               
            
          
           
             The
             third
             place
             is
             ,
             
               Mark
               16.
               16.
               
               He
               that
               believeth
               and
               is
               baptised
               shall
               be
               saved
               ,
               but
               he
               that
               believeth
               not
               shall
               be
               damned
               ▪
            
             To
             which
             place
             
               Bernard
            
             
             worthilie
             answereth
             ,
             epist
             .
             77.
             saying
             ,
             
               Mark
               ,
               when
               Christ
               said
               ,
               he
               that
               believeth
               and
               is
               baptised
               shall
               be
               saved
               ,
               warilie
               and
               well
               ,
               be
               sayeth
               not
               ,
               but
               hee
               that
               is
               not
               baptised
               shall
               be
               damned
               ,
               but
               only
               he
               that
               believeth
               not
               shall
               be
               damned
               .
            
             Therefore
             sayeth
             their
             
               Carthusian
            
             on
             
               Iohn
               3.
               5.
               
               It
               is
               to
               bee
               understood
               ,
               that
               Baptisme
               is
               necessarie
               if
               o●casion
               serue
               to
               receive
               the
               sacrament
               of
               Baptisme
               ,
               otherwise
               the
               baptisme
               of
               the
               spirit
               sufficeth
               ,
               else
               the
               believing
               Theefe
               on
               the
               Crosse
               had
               beene
               excluded
               out
               of
               Paradise
               .
            
          
           
             The
             fourth
             place
             is
             ,
             
               Gen.
               17.
               4.
               
               The
               uncircumcised
               child
               shal
               be
               cut
               off
               from
               his
               people
               ,
               but
               Circumsion
               was
               no
               more
               necessarie
               to
               the
               Isralits
            
             (
             sayeth
             he
             )
             
               than
               baptisme
               is
               to
               Christians
               .
            
             To
             whom
             I
             answer
             ,
             That
             it
             is
             the
             contempt
             of
             that
             Sacrament
             that
             is
             meant
             ,
             and
             not
             the
             want
             therof
             ,
             if
             occasion
             served
             not
             to
             receive
             the
             
             same
             ,
             as
             
               Lombard
            
             and
             
               Carthusian
            
             forecited
             showeth
             ,
             for
             many
             children
             amongst
             the
             
               Isra●lits
            
             dyed
             in
             the
             womb
             ,
             some
             in
             the
             birth
             ,
             and
             others
             after
             ,
             before
             the
             eight
             day
             ,
             aswell
             as
             the
             children
             of
             Christians
             do
             ,
             and
             it
             were
             a
             cruell
             doctrine
             to
             say
             that
             all
             such
             were
             damned
             ,
             as
             also
             during
             fourty
             years
             in
             the
             wildernes
             there
             was
             no
             circumcision
             used
             ,
             and
             yet
             wee
             must
             not
             yeeld
             ,
             that
             therefore
             all
             infants
             who
             died
             then
             without
             it
             ,
             were
             damned
             and
             cut
             off
             from
             their
             people
             .
          
           
             As
             for
             Fathers
             he
             citeth
             only
             
               Augustin
               ,
            
             Pope
             
               Leo
               ,
               Ireneus
               ,
            
             &
             
               Cypriā
               ,
            
             but
             setteth
             not
             down
             their
             words
             .
             But
             he
             may
             remember
             (
             as
             
               Maldonat
            
             witnesseth
             on
             
               Iohn
            
             6.
             53.
             
             )
             that
             
               Augustin
            
             and
             Pope
             
               Innocent
            
             1.
             were
             as
             much
             for
             the
             necessity
             of
             infants
             receiving
             the
             Eucharist
             ,
             
               which
               opinion
            
             (
             sayth
             he
             )
             
               generallie
               continued
               in
               the
               Church
               600.
               years
               .
            
          
        
         
           
           
             38
             THat
             the
             sacrament
             of
             confirmation
             is
             not
             necessarie
             ,
             nor
             to
             be
             used
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Act.
            
             8.
             14.
             wher
             it
             is
             said
             ,
             
               That
               Peter
               &
               John
               having
               laid
               hands
               on
               them
               that
               were
               baptised
               ,
               they
               received
               the
               Holie
               Ghost
               .
            
             To
             which
             I
             answere
             1.
             
             Wee
             deny
             that
             confirmation
             is
             a
             sacrament
             at
             all
             ,
             seing
             that
             the
             Councell
             of
             
               Trent
            
             sess
             .
             7.
             can
             .
             1.
             affirmeth
             
               That
               all
               the
               Sacraments
               of
               the
               new
               Testament
               were
               instituted
               by
               Christ
               ,
            
             &
             that
             the
             Romanists
             themselves
             ,
             as
             
               Alensis
               ,
               Bonaventure
            
             and
             
               Marsilius
            
             affirme
             ,
             that
             confirmation
             was
             not
             instituted
             by
             Christ
             ,
             as
             
               Bellarmin
            
             testifieth
             ,
             lib.
             de
             sacramentis
             in
             genere
             ,
             c.
             23.
             2.
             
             
               Suarez
            
             and
             
               Bellar.
            
             likewise
             granteth
             that
             the
             imposition
             of
             hands
             
               Act.
            
             8.
             was
             not
             sacramentall
             .
             
               (
               Suarez
            
             disp
             .
             33.
             sect
             .
             3.
             and
             
               Bellarmin
            
             lib.
             2.
             de
             confirm
             .
             
             cap.
             9.
             )
             3.
             
             Neither
             will
             Romanists
             themselves
             say
             that
             everie
             one
             that
             is
             confirmed
             by
             popish
             confirmation
             receiveth
             the
             Holie
             Ghost
             (
             especiallie
             the
             miraculous
             gifts
             thereof
             ,
             which
             are
             here
             meaned
             )
             nor
             that
             their
             confirmation
             produceth
             any
             such
             effect
             ,
             as
             the
             laying
             on
             of
             the
             Apostles
             hands
             did
             on
             them
             that
             were
             baptised
             .
             Beside
             that
             there
             is
             neither
             the
             matter
             (
             as
             anointing
             with
             Chrisme
             ,
             nor
             form
             as
             signing
             with
             the
             Crosse
             ,
             which
             in
             popish
             confirmation
             is
             used
             .
          
           
             Neither
             doth
             that
             place
             
               Heb.
            
             6.
             1.
             prove
             any
             further
             than
             that
             of
             
               Act.
            
             8.
             14.
             which
             speaketh
             of
             Baptisme
             and
             the
             laying
             on
             of
             hands
             .
             And
             as
             for
             
               Cyprians
            
             testimonie
             it
             speaks
             onlie
             of
             two
             sacraments
             ,
             but
             mentioneth
             not
             that
             popish
             confirmation
             was
             one
             of
             these
             two
             ,
             and
             giving
             that
             it
             were
             ,
             yet
             
               Bellarmin
            
             lib.
             
             2.
             de
             effectu
             sacram
             .
             cap.
             24.
             and
             
               Cassander
            
             consult
             .
             art
             .
             13.
             confesseth
             that
             both
             in
             scripture
             ,
             &
             other
             Authours
             ,
             the
             name
             of
             sacrament
             is
             given
             to
             many
             things
             ,
             which
             by
             consent
             of
             all
             are
             not
             sacraments
             properlie
             and
             indeed
             .
          
        
         
           
             39
             THat
             the
             bread
             in
             the
             Lords
             supper
             is
             but
             a
             figure
             or
             remembrance
             of
             the
             bodie
             of
             Christ
             received
             by
             faith
             ,
             and
             not
             his
             true
             bodie
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Luke
            
             22.
             15.
             where
             hee
             sayeth
             ,
             
               with
               desire
               I
               haue
               desired
               to
               eat
               this
               passover
               with
               you
               .
            
             To
             which
             I
             answere
             1.
             in
             generall
             ,
             that
             we
             never
             did
             hold
             that
             the
             bread
             in
             the
             supper
             of
             the
             Lord
             is
             but
             a
             bare
             figure
             or
             remembrance
             of
             Christs
             bodie
             ,
             and
             therfore
             sayeth
             the
             confession
             of
             our
             faith
             anno
             1581.
             art
             .
             21.
             
             
               Wee
               utterlie
               damne
               the
               vanitie
               of
               these
               that
               affirme
               sacraments
               to
               be
               nothing
               
               but
               bare
               &
               naked
               signes
               ,
            
             and
             in
             our
             late
             Confession
             anno
             1647.
             fitted
             for
             the
             whole
             three
             kingdoms
             ,
             positivelie
             we
             say
             ,
             
               Wherin
               as
               reallie
               but
               spirituallie
               ,
               the
               Bodie
               and
               blood
               of
               Christ
               are
               present
               to
               the
               faith
               of
               Believers
               ,
               as
               the
               Elements
               themselves
               are
               to
               the
               outward
               senses
               ,
            
             (
             and
             so
             speaketh
             
               Calvin
            
             in
             1.
             
             
               Cor.
            
             11.
             24.
             
             )
             
               but
               that
               in
               this
               sacrament
               (
               wherein
               the
               soule
               is
               spirituallis
               fed
               )
               the
               bread
               is
               transubstantiated
               into
               Christs
               bodie
               ,
               and
               received
               by
               the
               bodilie
               mouth
               ,
               this
               we
               deny
               as
               most
               erronius
               and
               hereticall
               .
            
             2.
             
             As
             to
             that
             place
             of
             
               Luke
            
             which
             hee
             bringeth
             to
             prove
             the
             same
             .
             1.
             the
             mans
             ignorance
             and
             impertinencie
             is
             to
             be
             admired
             ,
             wherin
             Christ
             only
             expresseth
             his
             great
             desire
             to
             eat
             the
             typicall
             passover
             with
             his
             disciples
             ,
             wherof
             himself
             was
             the
             substance
             ,
             1.
             
             
               Cor.
            
             5.
             7.
             
             And
             which
             lamb
             being
             called
             the
             passover
             (
             it
             being
             
             but
             a
             signe
             and
             memoriall
             of
             the
             Lords
             passing
             over
             the
             houses
             of
             the
             Isralits
             ,
             as
             we
             see
             ,
             
               Exod.
            
             12.
             13.
             and
             13.
             9.
             maketh
             against
             papists
             ,
             who
             will
             not
             admitt
             in
             the
             Eucharist
             such
             a
             sacramentall
             speech
             .
          
           
             The
             second
             place
             which
             he
             bringeth
             is
             ,
             
               Luke
            
             22.
             16.
             wher
             Christ
             sayeth
             ,
             
               That
               he
               wil
               not
               drink
               any
               more
               of
               the
               fruit
               of
               the
               vine
               ,
               till
               it
               be
               fulfilled
               in
               the
               kingdome
               of
               God.
            
             Which
             words
             (
             sayeth
             he
             )
             
               cannot
               be
               understood
               figurativelie
               ,
               more
               nor
               the
               former
               of
               eating
               the
               passover
               .
            
             To
             whom
             we
             answere
             1.
             
             That
             never
             any
             of
             us
             said
             any
             such
             thing
             ,
             that
             the
             words
             of
             
               eating
            
             the
             
               Passover
            
             were
             to
             bee
             understood
             figurativelie
             ,
             nor
             yet
             that
             these
             words
             are
             to
             be
             understood
             figurativelie
             but
             properlie
             ,
             which
             Christ
             speakes
             heer
             of
             drinking
             the
             fruit
             of
             the
             vine
             ,
             which
             pope
             
               Innocent
            
             the
             3.
             declareth
             to
             be
             
             spokē
             of
             the
             sacramentall
             cup
             ,
             (
             de
             mysteriis
             Missae
             lib.
             4.
             cap.
             27.
             )
             As
             also
             their
             own
             
               Iensenius
            
             cap.
             131.
             p.
             162.
             and
             
               Alfonsus
               a
               Castro
               ,
            
             lib
             6.
             
             Tit.
             de
             Euchar.
             §
             .
             sexta
             haeresis
             ,
             beside
             fathers
             (
             as
             
               Origen
            
             tract
             .
             301.
             in
             
               Math.
               Chrisost
               .
            
             Hom.
             6●
             .
             in
             
               Math.
               Cyprian
            
             epist
             .
             68.
             ad
             
               Cecil
               .
            
             and
             
               Beda
            
             in
             
               Luc.
            
             22.
             )
             Next
             ,
             these
             words
             are
             so
             farre
             from
             proving
             Transsubstantiation
             ,
             as
             that
             they
             quyte
             overthrow
             the
             same
             ,
             seing
             that
             which
             out
             Saviour
             drank
             at
             his
             last
             supper
             ,
             he
             calles
             it
             the
             fruit
             of
             the
             vine
             ,
             that
             is
             ,
             Wine
             in
             substance
             ,
             and
             not
             blood
             ,
             as
             what
             is
             eaten
             after
             consecration
             is
             likewise
             called
             by
             the
             Apostle
             bread
             &
             not
             flesh
             1.
             
             
               Cor.
            
             11.
             26.
             
             Therefore
             sayeth
             
               Chrisostome
            
             (
             hom
             .
             83.
             in
             
               Math.
               )
            
             speaking
             against
             some
             who
             used
             water
             in
             this
             sacrament
             in
             place
             of
             wine
             ,
             
               When
               our
               Saviour
               celebrated
               
               this
               mystery
            
             (
             sayeth
             he
             )
             
               he
               gaue
               unto
               his
               disciples
               wine
               ,
               calling
               it
               the
               fruit
               of
               the
               vine
               which
               produceth
               not
               water
               .
            
             For
             as
             
               Theodoret
            
             sayeth
             (
             dial
             .
             2.
             )
             
               The
               mysticall
               signes
               departeth
               not
               after
               consecration
               frō
               their
               owne
               nature
               ,
               but
               remaineth
               in
               their
               former
               substance
               ,
               forme
               and
               figure
               ,
               and
               may
               be
               seen
               and
               touched
               as
               they
               were
               before
               .
            
          
           
             The
             third
             place
             is
             ,
             
               Iohn
            
             6.
             51.
             wher
             Christ
             sayeth
             ,
             
               I
               am
               the
               living
               bread
               which
               came
               down
               from
               heaven
               ,
               &
               being
               granted
               to
               bee
               living
               ,
               what
               else
               is
               it
               but
               his
               bodie
            
             (
             sayth
             he
             .
             )
             To
             whom
             I
             answere
             1
             ▪
             as
             
               Bellarmin
            
             witnesseth
             (
             lib.
             1.
             de
             .
             Euch.
             cap.
             5.
             )
             all
             these
             Romanists
             ,
             to
             wit
             ,
             
               Gabriel
               Biel
               ,
               Cardinall
               Cusanus
               ,
               Thomas
               Aquinas
               ,
               Cardinall
               Cajetan
               ,
               Ruardus
               Tapperus
               ,
               Joannes
               Hesselius
               ,
               affirmes
               ,
               and
               Cornelius
               Jansenius
            
             especiallie
             (
             concord
             .
             cap.
             59.
             )
             unanswerablie
             proveth
             ,
             p.
             387.
             
             &
             389.
             
             
               That
               this
               chapter
               
               medleth
               nowise
               with
               any
               sacramentall
               eating
               of
               Christs
               bodie
               ,
               or
               drinking
               his
               blood
               .
            
             2.
             
             This
             Text
             maketh
             rather
             against
             Transubstantion
             ,
             for
             tho
             Christ
             sayeth
             I
             am
             the
             living
             bread
             ,
             yet
             it
             followeth
             not
             that
             therfore
             his
             flesh
             was
             transsubstantiated
             into
             bread
             ,
             &
             consequentlie
             no
             more
             doth
             it
             follow
             ,
             that
             when
             Christ
             said
             of
             the
             bread
             ,
             This
             is
             my
             bodie
             ,
             that
             therefore
             bread
             was
             transsubstantiated
             into
             His
             bodie
             .
          
           
             The
             fourth
             and
             maine
             place
             is
             ,
             
               Math.
            
             26.
             26.
             
             Take
             ,
             eate
             ,
             
               This
               is
               my
               bodie
               .
            
             To
             which
             I
             answere
             1.
             with
             the
             forenamed
             
               Theodoret
            
             dial
             .
             1.
             
             
               That
               our
               Saviour
               heerby
               honoured
               the
               visible
               signes
               with
               the
               name
               of
               his
               bodie
               and
               blood
               ,
               not
               changing
               their
               nature
            
             (
             sayeth
             he
             )
             
               but
               adding
               grace
               to
               nature
               .
            
             And
             so
             likewise
             speaketh
             Pope
             
               Gelasius
            
             against
             
               Eutyches
               .
            
             (
             de
             
             duabus
             Christi
             naturis
             )
             2.
             
             
               Augustin
            
             cont
             .
             
               Adimant
               .
            
             cap.
             12.
             
             
               Tertullian
            
             cont
             .
             
               Marcion
               .
            
             lib.
             4.
             c.
             40.
             and
             
               Eusebius
            
             de
             demonstratione
             evangelii
             .
             lib.
             8.
             in
             fine
             ,
             and
             many
             more
             fathers
             expoundeth
             these
             words
             ,
             
               This
               is
               my
               bodie
               ,
            
             that
             is
             ,
             
               a
               signe
               and
               symbole
               therof
               .
            
             3.
             
             The
             Popes
             own
             canon
             law
             ,
             &
             
               Gratians
            
             glosse
             theron
             (
             dist
             .
             2.
             de
             consecra
             .
             c.
             hoc
             est
             )
             expoundeth
             these
             words
             thus
             .
             
               The
               heavenly
               sacrament
               which
               truly
               representeth
               Christs
               flesh
               is
               called
               the
               bodie
               of
               Christ
               ,
            
             but
             improperlie
             ,
             
               wherfore
               it
               is
               called
               so
               after
               the
               owne
               manner
               ,
            
             not
             that
             it
             is
             so
             trulie
             ,
             
               but
               in
               a
            
             signifying
             Mysterie
             ,
             
               so
               that
               the
               meaning
               is
            
             (
             sayeth
             the
             glosse
             on
             the
             former
             words
             )
             
               it
               is
               called
               the
               body
               of
               Christ
               ,
               that
               is
               a
               signe
               of
               Christs
               bodie
               .
            
          
           
             As
             for
             the
             testimonies
             of
             Fathers
             ,
             he
             citeth
             
               Ambrose
               ,
            
             wher
             he
             sayth
             ,
             
               It
               is
               bread
               before
               the
               words
               of
               consecration
               
               but
               after
               ,
               of
               bread
               it
               is
               made
               the
               flesh
               of
               Christ
               .
            
             To
             which
             I
             answere
             1.
             
             That
             hee
             perverteth
             
               Ambrose
            
             words
             ,
             which
             are
             these
             .
             
               It
               was
               not
               Christs
               bodie
               before
               consecration
               ,
               but
               I
               say
               to
               thee
               ,
               that
               after
               consecration
               it
               is
               Christs
               bodie
               .
            
             2.
             
             In
             the
             same
             place
             be
             explaines
             himself
             ,
             showing
             that
             the
             substance
             of
             bread
             remaineth
             not
             withstanding
             ,
             &
             the
             change
             is
             only
             sacramētal
             ,
             so
             that
             
               it
               is
               the
               flesh
               of
               Christ
            
             only
             in
             a
             sacramental
             way
             ,
             Therfore
             (
             sayeth
             hee
             )
             
               Christs
               blessing
               is
               of
               that
               force
               ,
               ut
               sint
               quae
               erant
               ,
               &
               in
               aliud
               commutentur
               ,
            
             that
             is
             ,
             that
             the
             Elements
             they
             remaine
             in
             substance
             what
             they
             were
             before
             ,
             and
             yet
             they
             are
             changed
             into
             another
             thing
             .
             And
             illastrateth
             this
             change
             by
             this
             simile
             .
             
               Thou
               thy
               selswas
            
             (
             saith
             he
             )
             -
             
               but
               thou
               was
               an
               old
               creature
               ,
               but
               after
               that
               thou
               art
               consecrat
               ,
               thou
               began
               to
               be
               a
               new
               creature
               .
            
             Now
             I
             hope
             ,
             
             no
             man
             will
             say
             that
             by
             regeneration
             ,
             or
             our
             consecrating
             to
             Gods
             service
             ,
             we
             are
             changed
             in
             substāce
             ,
             but
             in
             quality
             ,
             from
             a
             sinfull
             di●position
             to
             a
             more
             holie
             .
             And
             in
             his
             fourth
             book
             of
             the
             sacramēts
             .
             cap.
             5.
             he
             therfore
             calleth
             the
             consecrated
             bread
             
               The
               figure
               of
               Christs
               bodie
               ,
               wherby
               the
               same
               is
               represented
               to
               us
               .
            
             So
             that
             this
             conversion
             abolisheth
             not
             the
             things
             that
             were
             ,
             as
             we
             see
             in
             
               Theodoret
               ,
            
             but
             maketh
             them
             to
             be
             in
             a
             sacred
             use
             what
             before
             they
             were
             not
             .
          
           
             His
             second
             testimonie
             is
             out
             of
             an
             obscure
             and
             late
             Monck
             ,
             whom
             he
             calleth
             
               S.
               Remigius
               ,
            
             saying
             ,
             
               That
               Christs
               flesh
               &
               the
               consecrated
               bread
               are
               one
               bodie
               ,
            
             but
             telleth
             not
             where
             he
             speaketh
             so
             ,
             neither
             doeth
             it
             prove
             any
             conversion
             of
             the
             substance
             of
             the
             bread
             into
             Christs
             flesh
             ,
             but
             that
             these
             two
             are
             one
             by
             
             a
             sacramentall
             union
             .
             As
             for
             other
             fathers
             whom
             he
             onlie
             citeth
             ,
             but
             setteth
             not
             down
             their
             words
             ,
             none
             of
             them
             proveth
             any
             popish
             transsubstanciation
             ,
             yea
             ,
             
               Justin
               Martyr
            
             whom
             he
             citeth
             ,
             apol
             .
             2.
             his
             words
             overthrowes
             the
             same
             ,
             saying
             only
             ,
             
               That
               the
               sacramentall
               bread
               is
               not
               cōmon
               bread
               ,
               wherby
               our
               flesh
               and
               blood
               is
               nourished
               ,
            
             which
             is
             not
             done
             by
             Christs
             bodie
             ,
             it
             being
             onelie
             the
             food
             of
             the
             soule
             .
          
        
         
           
             40
             THat
             we
             ought
             to
             receive
             under
             both
             ki●ds
             ,
             and
             that
             one
             alone
             is
             not
             ●ufficient
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Iohn
            
             6.
             51.
             where
             Christ
             sayeth
             ,
             
               If
               any
               man
               shall
               eat
               of
               this
               bread
               ,
               he
               shall
               live
               for
               ever
               ,
               heer
            
             (
             sayeth
             he
             )
             
               life
               ever
               lasting
               is
               promised
               to
               him
               that
               eateth
               of
               the
               bread
               onlie
               .
            
             To
             whom
             I
             answere
             1.
             as
             I
             shew
             before
             in
             my
             answere
             to
             the
             same
             
             place
             ,
             a
             number
             of
             famoꝰ
             Romāists
             declareth
             ,
             that
             ther
             is
             no
             speech
             of
             sacramentall
             eating
             in
             that
             chapter
             ,
             and
             in
             particular
             Cardinall
             
               Cusanus
            
             (
             epist
             .
             ad
             Bohemos
             p.
             858.
             )
             when
             he
             hath
             affirmed
             the
             same
             ,
             and
             that
             the
             spirituall
             feeding
             only
             on
             Christ
             by
             faith
             is
             ther
             set
             down
             ,
             he
             concludeth
             thus
             ,
             
               Et
               ●aec
               est
               necessaria
               omnium
               Doctorum
               sententia
            
             (
             sayeth
             he
             )
             2.
             
             If
             this
             were
             spoken
             of
             sacramentall
             eating
             ,
             then
             al
             who
             receive
             not
             the
             sacrament
             ,
             as
             childrē
             before
             ripe
             age
             who
             die
             ,
             should
             be
             damned
             ,
             because
             our
             Saviour
             sayeth
             
               verse
               53.
               
               Except
               yee
               eat
               the
               flesh
               of
               the
               sonne
               of
               man
               and
               drink
               his
               blood
               .
               yee
               haue
               no
               life
               in
               you
               .
            
             3.
             
             We
             see
             heere
             drinking
             of
             his
             blood
             as
             necess●rie
             requi●ed
             as
             the
             eating
             of
             his
             flesh
             ,
             which
             is
             against
             their
             depriving
             of
             people
             of
             the
             sacramentall
             cup.
             
          
           
           
             The
             second
             place
             is
             ,
             
               Luke
            
             24.
             30.
             
             Christ
             
               at
               Emaus
            
             (
             sayeth
             he
             )
             
               communicated
               his
               disciples
               under
               one
               kind
               .
            
             To
             which
             I
             answere
             ,
             That
             the
             Evangelist
             speaketh
             there
             onlie
             of
             ordinarie
             refection
             ,
             as
             he
             did
             
               Mat.
            
             14.
             19.
             which
             is
             heere
             called
             
               The
               breaking
               of
               bread
               ,
            
             Therefore
             sayeth
             their
             own
             
               Carthusian
               ,
               He
               took
               bread
               and
               blessed
               it
               but
               did
               not
               convert
               it
               into
               his
               bodie
            
             (
             sayeth
             he
             )
             
               but
               onlie
               as
               his
               custome
               was
               to
               blesse
               meat
               .
            
             whence
             also
             sayeth
             their
             owne
             
               Iansenius
            
             (
             cōcord
             .
             c.
             146.
             p.
             249
             )
             
               Ther
               ar
               s●me
               who
               from
               this
               place
               would
               take
               an
               argument
            
             (
             sayeth
             he
             )
             
               to
               prove
               that
               it
               is
               lawfull
               under
               one
               kind
               to
               give
               or
               receive
               the
               sacrament
               of
               the
               Eucharist
               ,
               which
               opinion
               is
               neuher
               certa●ne
               nor
               hath
               it
               liklie-hood
               ▪
               of
               irueth
            
             (
             sayeth
             he
             )
             And
             as
             for
             the
             n●v●l●ie
             of
             this
             half
             communion
             ,
             which
             Pope
             
               Gelasius
            
             calleth
             sacriledge
             (
             part
             .
             3.
             decret
             
             de
             consecra
             .
             d.
             2.
             )
             there
             
               Alfonsus
               a
               Castro
            
             showeth
             the
             same
             ;
             sit
             .
             Euch.
             §
             .
             ultima
             haeres
             .
             p.
             120.
             
             
               Cassander
            
             also
             telleth
             us
             ,
             Consult
             .
             art
             .
             22.
             
             
               That
               it
               was
               not
               in
               the
               Roman
               Church
               till
               Aquinas
               time
            
             (
             anno
             1265.
             )
             
               and
               is
               not
               in
               the
               greek
               church
            
             (
             sayeth
             he
             )
             
               untill
               this
               day
               .
            
             Wherefore
             wee
             conclude
             in
             
               Bellarmin's
            
             words
             (
             lib.
             4.
             de
             Euch.
             cap.
             7.
             
             §
             .
             quia
             vero
             )
             
               That
               it
               cannot
               be
               doubted
               ,
               but
               that
               it
               is
               best
               to
               bee
               done
               which
               Christ
               did
               ,
            
             and
             we
             know
             that
             Christ
             said
             to
             his
             disciples
             ,
             
               representing
            
             (
             sayeth
             
               Cassander
               )
               the
               persons
               of
               all
               faithfull
               Communicants
            
             (
             drink
             yee
             all
             of
             this
             )
             as
             the
             Apostle
             also
             speaketh
             accordinglie
             1.
             
             
               Cor.
            
             11.
             28.
             
             And
             therfore
             as
             for
             their
             fiction
             of
             
               concomitance
               ,
            
             wherby
             they
             would
             elude
             these
             words
             .
             I
             will
             ove●
             throw
             the
             same
             onlie
             by
             their
             bishop
             
               Iansenius
            
             words
             (
             concord
             .
             cap.
             59
             p.
             389.
             )
             
             saying
             ,
             
               It
               doth
               not
               easilie
               appeare
               how
               the
               outward
               taking
               of
               the
               bread
               alone
               can
               be
               called
               drinking
               ,
               for
               it
               is
               rightlie
               called
               eating
               ,
               because
               ther
               is
               somthing
               taken
               there
               by
               way
               of
               meate
               ,
               but
               how
               can
               that
               be
               called
               drinking
            
             (
             sayth
             he
             )
             
               where
               there
               is
               nothing
               taken
               by
               way
               of
               drink
               ?
            
          
        
         
           
             41
             THat
             ther
             is
             not
             in
             the
             church
             a
             true
             and
             propitiatorie
             Sacrifice
             of
             the
             Masse
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Malach.
            
             1.
             11.
             where
             the
             Lord
             sayeth
             ,
             
               That
               in
               every
               place
               incense
               shall
               be
               offered
               to
               his
               Name
               &
               a
               pure
               offering
            
             To
             which
             I
             answer
             ,
             1.
             
             That
             
               Ireneus
            
             lib.
             4.
             cap.
             20.
             and
             
               Tertullian
            
             lib.
             4.
             adv
             .
             
               Marcion
               .
            
             As
             also
             
               Theodoret
            
             on
             this
             place
             ,
             expoaes
             this
             pure
             offering
             to
             be
             the
             spirituall
             sacrifices
             of
             prayer
             &
             thanksgiving
             .
             2.
             
             
               Hugo
               Cardinalis
               ▪
            
             as
             also
             their
             own
             
               lyra
               ,
            
             showes
             
               that
               the
               Lord
               
               would
               heerby
               give
               the
               jewish
               priests
               to
               know
               that
               spirituall
               sacrifices
               were
               to
               succeed
               thereto
               which
               were
               carnall
               and
               in
               particular
               devote
               prayer
               is
               this
               pure
               offering
            
             (
             sayeth
             
               Lyra.
               )
            
          
           
             The
             second
             place
             is
             ,
             
               Psal
               .
            
             110.
             4.
             wher
             Christ
             is
             called
             
               A
               Priest
               after
               the
               order
               of
               Melchisedek
               ,
               whose
               sacrifice
               was
               made
               in
               bread
               and
               wine
            
             (
             saith
             he
             )
             
               as
               the
               Masse
               is
               now
               .
            
             To
             whom
             I
             answer
             ,
             1.
             
             That
             
               Melchisedecks
            
             sacrifice
             was
             not
             in
             bread
             and
             wine
             ,
             for
             that
             was
             the
             refreshment
             onlie
             which
             he
             brought
             furth
             to
             
               Abraham
            
             and
             his
             followers
             ,
             as
             
               Clemens
               Alexandrinus
            
             witnesseth
             ,
             &
             therefore
             their
             owne
             vulgar
             hath
             the
             word
             
               protulit
               .
               he
               brought
               furth
               .
            
             and
             not
             the
             word
             ,
             
               obtulit
               ▪
               he
               offered
               up
               ▪
            
             2.
             
             Cardinall
             
               Cajetan
            
             (
             and
             with
             him
             
               Andradius
               )
            
             sayeth
             ,
             
               there
               is
               nothing
               in
               that
               storie
               (
               Gen.
               14.
               18.
               
               )
               of
               any
               sacrifice
               or
               oblation
               that
               Melchisedek-offered
               
               up
               to
               God
            
             (
             sayeth
             he
             )
             
               but
               that
               be
               caused
               bring
               furth
               bread
               and
               wine
               (
               as
               Iosep●us
               reporteth
               )
               for
               the
               refreshment
               of
               the
               victors
               .
            
             And
             therafter
             ,
             when
             hee
             cometh
             to
             these
             words
             
               (
               And
               he
               blessed
               him
               )
               behold
               heer
            
             (
             sayth
             he
             )
             
               is
               his
               Priestlie
               action
               ,
            
             according
             to
             
               Numb
               .
            
             6.
             23.
             which
             therefore
             the
             Apostle
             mentioneth
             
               Heb.
            
             7.
             1.
             and
             proveth
             him
             therby
             to
             bee
             greater
             nor
             Abraham
             ,
             and
             consequentlie
             his
             Priesthood
             to
             be
             greater
             nor
             Levi's
             who
             was
             then
             in
             Abarhams
             loines
             ,
             because
             at
             that
             time
             Levi
             was
             both
             tythed
             and
             blessed
             by
             him
             .
          
           
             The
             third
             place
             is
             ,
             
               Luke
               22.
               19.
               
               This
               is
               my
               bodie
               which
               was
               given
               for
               you
               .
            
             To
             which
             I
             answere
             ,
             That
             of
             these
             words
             I
             haue
             already
             spoken
             ,
             by
             which
             heere
             they
             would
             make
             Christ
             to
             haue
             bene
             a
             Masse-priest
             ,
             and
             to
             haue
             sacrificed
             himself
             the
             
             night
             before
             he
             was
             sacrificed
             on
             the
             Crosse
             .
             And
             so
             ,
             (
             contrarie
             to
             
               Heb.
               10.
               14.
               
               That
               by
               one
               onlie
               offering
               hee
               hath
               not
               perfected
               for
               ever
               them
               who
               are
               sanctified
               ,
               )
            
             but
             contrar
             to
             
               Heb.
            
             7.
             27.
             )
             That
             Hee
             offered
             himself
             up
             twise
             ,
             whereas
             
               it
               was
               necessarie
            
             (
             sayth
             
               Paull
               Heb.
               9.
               25.
               )
               That
               he
               should
               not
               offer
               himself
               up
               ofter
               than
               once
               ,
               for
               then
            
             (
             as
             he
             sayth
             )
             
               hee
               must
               haue
               suffered
               ofter
               than
               once
               .
            
             which
             the
             Apostle
             counteth
             a
             most
             grosse
             absurditie
             .
          
           
             As
             for
             the
             testimonies
             of
             Fathers
             which
             hee
             bringeth
             ,
             who
             calleth
             that
             which
             Christ
             instituted
             at
             his
             last
             supper
             ,
             
               An
               unbloodie
               &
               mysticall
               venerable
               sacrifice
               .
            
             I
             answere
             in
             the
             words
             of
             
               Lombard
            
             their
             Master
             of
             sentences
             ,
             (
             lib.
             4.
             dist
             .
             12.
             q.
             si
             sit
             )
             who
             showeth
             in
             what
             sense
             the
             fathers
             so
             calleth
             it
             ,
             saying
             ,
             
               That
               which
               is
               offered
               and
               consecrated
               ,
               is
               called
               
               a
               sacrifice
               and
               oblation
               because
               it
               is
               the
               remembrance
               and
               representation
               of
               that
               true
               sacrifice
               and
               holy
               reall
               oblation
               which
               was
               made
               on
               the
               Altar
               of
               the
               Cross
               ,
               which
               only
               was
               bloodie
               .
            
             In
             likmanner
             sayeth
             
               Aquinas
            
             (
             part
             .
             3.
             q.
             83.
             art
             .
             1.
             )
             
               It
               is
               called
               a
               sacrifice
               ,
               both
               because
               the
               celebration
               of
               this
               sacrament
               is
               an
               image
               and
               representatiō
               of
               the
               sacrifice
               of
               Christ
               ,
               as
               also
               because
               by
               this
               sacrament
               we
               are
               made
               partakers
               of
               the
               fruit
               of
               the
               Lords
               passion
               &
               sacrifice
               on
               the
               Cross
               .
            
             So
             also
             speakes
             
               Gabriel
               Biel
            
             on
             the
             canon
             of
             the
             Masse
             ,
             lect
             .
             85.
             calling
             the
             Eucharist
             a
             sacrifice
             
               because
               it
               is
               a
               representation
               and
               memoriall
            
             (
             sayeth
             he
             )
             
               of
               that
               true
               and
               holy
               sacrifice
               offered
               on
               the
               Cross
               .
            
             And
             subjoyneth
             this
             reason
             ,
             for
             as
             
               Augustin
            
             (
             sayeth
             hee
             )
             
               writteth
               to
               Simplician
               .
               the
               Images
               of
               things
               useth
               to
               be
               called
               by
               their
               names
               whereof
               they
               are
               images
               .
               as
               we
               say
               this
               
               is
               Cicero
               ,
               when
               it
               is
               but
               Cicero's
               picture
            
             (
             sayeth
             he
             )
             So
             in
             likmanner
             speaketh
             
               Lyra
            
             on
             
               Heb.
            
             10.
             and
             many
             more
             Romanists
             .
             So
             that
             it
             is
             false
             that
             
               Bellarmin
            
             sayth
             lib.
             1.
             de
             Missa
             cap.
             2.
             
             That
             neither
             the
             scripture
             nor
             the
             fathers
             calleth
             that
             a
             sacrifice
             ,
             which
             is
             only
             a
             representation
             &
             remembrance
             of
             a
             sacrifice
             .
             And
             because
             this
             is
             their
             Idoll
             of
             the
             Masse
             ,
             which
             they
             adore
             ,
             therfore
             I
             will
             labour
             to
             overthrow
             this
             
               Dagon
            
             by
             some
             few
             arguments
             furnished
             by
             themselves
             ,
             as
             1.
             
             
               A
               sacrifice
               and
               Priesthood
               are
               relatives
            
             (
             sayeth
             
               Bellarmin
               ,
            
             lib.
             1.
             de
             Missa
             .
             cap.
             2.
             )
             
               so
               that
               to
               a
               sacrifice
               properly
               so
               called
               ,
               a
               Priesthood
               also
               properlie
               called
               must
               be
               correspondent
            
             (
             sayeth
             he
             )
             whence
             it
             will
             follow
             ,
             that
             if
             the
             Masse
             be
             a
             sacrifice
             properly
             so
             called
             ,
             the
             Priest
             must
             be
             a
             Priest
             also
             properlie
             so
             called
             ,
             and
             if
             this
             bee
             ,
             
             he
             must
             be
             either
             after
             the
             order
             of
             
               Aaron
               ,
            
             which
             hath
             ceased
             ,
             or
             after
             the
             order
             of
             
               Melchisedeck
               ,
            
             &
             this
             he
             cannot
             be
             ,
             because
             Christ
             living
             ,
             and
             being
             a
             Priest
             for
             ever
             after
             that
             order
             ,
             he
             hath
             no
             successour
             therein
             ,
             as
             we
             are
             taught
             ,
             
               Heb.
            
             7.
             23.
             24.
             
             Next
             (
             sayeth
             
               Bellar.
            
             in
             the
             same
             chapter
             §
             .
             neque
             )
             
               Melchisedecks
               sacrifice
               was
               bread
               and
               wine
               ,
            
             &
             so
             sayth
             this
             Pamphleter
             ,
             whēce
             it
             will
             follow
             that
             in
             the
             Masse
             in
             likmanner
             that
             which
             is
             offered
             up
             by
             the
             Priest
             (
             giving
             that
             he
             were
             after
             the
             order
             of
             
               Melchisedeck
               )
            
             must
             be
             bread
             and
             wine
             only
             ,
             and
             consequently
             not
             the
             flesh
             &
             blood
             of
             Christ
             by
             transsubstantiation
             3.
             
             If
             they
             will
             say
             that
             it
             is
             notwithstanding
             Christs
             owne
             bodie
             and
             blood
             that
             is
             offered
             up
             .
             then
             out
             of
             
               Bellar.
            
             in
             the
             same
             place
             §
             .
             6.
             
             I
             reason
             thus
             ,
             in
             
               a
               sacrifice
               properlie
               
               so
               called
               there
               must
               be
               some
               sensible
               thing
               that
               is
               offered
            
             (
             sayeth
             he
             )
             but
             this
             cannot
             bee
             Christs
             bodie
             ,
             because
             by
             none
             of
             the
             senses
             ,
             as
             sight
             ,
             tast
             ,
             or
             touch
             ,
             can
             it
             be
             discerned
             to
             be
             there
             ,
             and
             as
             for
             the
             accidents
             of
             the
             bread
             ,
             as
             shape
             ,
             colour
             and
             taste
             .
             I
             hope
             they
             will
             not
             say
             that
             this
             is
             the
             sensible
             thing
             which
             they
             offer
             up
             as
             a
             sacrifice
             .
             4.
             
             (
             Saieth
             
               Bellar.
            
             in
             the
             same
             place
             §
             .
             8.
             )
             
               To
               a
               true
               sacrifice
               is
               required
               ,
               that
               the
               thing
               which
               is
               offered
               be
               in
               the
               substance
               thereof
               destroyed
               ,
               that
               is
               ,
               that
               it
               be
               so
               changed
            
             (
             sayth
             he
             )
             
               that
               it
               cease
               to
               be
               what
               it
               was
               before
               .
            
             Which
             to
             affirme
             of
             Christs
             bodie
             offered
             up
             in
             the
             Masse
             ,
             wer
             most
             horrid
             blasphemie
             .
          
        
         
           
             42
             THat
             sacramentall
             unction
             is
             not
             to
             be
             used
             to
             the
             sick
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Iam.
            
             5.
             14.
             where
             
               the
               anointing
               
               of
               the
               sick
               with
               oyle
               is
               cōmanded
               .
            
             To
             which
             I
             answere
             in
             Cardinall
             
               Cajetans
            
             words
             on
             this
             place
             ,
             saying
             ,
             
               Neither
               by
               these
               words
               themselves
               ,
               nor
               by
               the
               effects
               ,
               doth
               these
               words
               speake
               of
               sacramentall
               extreame
               unction
               ,
               but
               rather
               of
               that
               unction
            
             (
             saieth
             he
             )
             
               which
               the
               Lord
               Iesus
               did
               institute
               in
               the
               gospell
               to
               be
               exercised
               on
               the
               sick
               ,
               for
               the
               Text
               sayeth
               not
               ,
               if
               any
               be
               sick
               unto
               death
               ,
               b●t
               absolutlie
               ,
               if
               any
               bee
               sick
            
             (
             sayeth
             he
             )
             
               and
               further
               the
               effect
               is
               the
               raising
               up
               of
               the
               sick
               ,
               wheras
               extreame
               unction
               is
               not
               given
               but
               at
               the
               point
               of
               death
            
             (
             sayeth
             hee
             )
             
               besids
               this
               Iames
               biddeth
               call
               many
               elders
               ,
               and
               many
               anointers
               to
               one
               sick
               person
               ,
               which
               is
               altogether
               disagreable
               to
               the
               manner
               of
               extreame
               unction
            
             (
             sayeth
             hee
             )
          
           
             The
             second
             place
             is
             
               Mark
               6.
               13.
               
               And
               they
               anointed
               many
               with
               oyle
               who
               were
               sick
               ,
               and
               healed
               them
               .
            
             wherunto
             
             the
             same
             Cardinall
             answereth
             thus
             ,
             
               This
               unction
            
             (
             sayeth
             he
             )
             
               was
               not
               sacramentall
               ,
               for
               it
               is
               evident
               that
               they
               used
               oyle
               heer
               ,
               for
               healing
               ,
               not
               for
               ministring
               any
               sacrament
            
             (
             sayeth
             he
             )
             
               as
               also
               it
               is
               cleare
               that
               thereupon
               followed
               health
               ,
               otherwise
               the
               vertue
               of
               healing
               oyle
               (
               which
               was
               miraculous
               )
               had
               not
               been
               known
               ,
               &
               this
               effect
               is
               not
               found
               by
               extreame
               unction
            
             (
             sayth
             he
             )
             And
             of
             this
             same
             judgement
             with
             
               Cajetan
            
             were
             
               Ruardus
               ,
               Iansenius
               ,
            
             &
             
               Dominicꝰ
               a
               Soto
            
             with
             others
             ,
             as
             witnesseth
             
               Bellarmin
               ,
            
             de
             extrema
             unctione
             lib.
             1.
             cap.
             2.
             who
             also
             confirmeth
             their
             opinion
             by
             diverse
             arguments
             .
          
           
             The
             third
             place
             is
             
               Mark
               ,
               16.
               18.
               
               They
               shall
               lay
               hands
               on
               the
               sick
               &
               they
               shall
               recover
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             That
             there
             is
             no
             mention
             heer
             of
             any
             unction
             .
             And
             2.
             
             The
             effect
             of
             the
             laying
             on
             of
             the
             Apostles
             hands
             
             was
             recoverie
             ,
             which
             is
             not
             the
             effect
             (
             as
             
               Cajetan
            
             speaketh
             )
             of
             extreame
             unction
             .
          
           
             As
             for
             the
             fathers
             whom
             he
             onlie
             citeth
             ,
             but
             setteth
             not
             down
             their
             words
             ,
             none
             of
             them
             maketh
             for
             his
             purpose
             ,
             and
             some
             of
             them
             are
             both
             looslie
             cited
             and
             judged
             by
             
               Erasmus
            
             counterfit
             ,
             as
             
               Augustin
            
             in
             speculo
             :
             for
             therein
             are
             insert
             some
             verses
             of
             
               Boetius
               ,
            
             who
             was
             long
             after
             
               Augustin
               .
            
          
        
         
           
             43
             THat
             no
             inward
             grace
             is
             given
             by
             impositiō
             of
             hands
             ,
             in
             holie
             orders
             ,
             &
             that
             ordinarie
             vocation
             &
             mission
             of
             Pastors
             is
             not
             necessarie
             in
             the
             Church
             ,
          
           
             FOr
             answere
             1.
             
             The
             last
             of
             these
             Assertions
             ,
             
               That
               ordinarie
               vocations
               and
               mission
               of
               Ministers
               is
               not
               necessarie
               in
               the
               Church
               ,
            
             is
             so
             impudent
             &
             gros●e
             a
             calumnie
             ,
             as
             I
             cannot
             enough
             wonder
             how
             he
             could
             vent
             
             or
             invent
             such
             a
             lie
             .
             Seing
             both
             in
             
               our
               Confession
               of
               faith
            
             1581.
             art
             .
             22.
             and
             in
             our
             later
             1647.
             the
             contrary
             thereof
             may
             be
             seene
             .
             And
             as
             for
             the
             first
             which
             he
             sayeth
             is
             contrarie
             to
             2.
             
             
               Tim.
            
             4.
             6.
             where
             it
             is
             said
             ,
             
               Wherefore
               I
               put
               thee
               in
               remembrance
               ,
               that
               thou
               stirre
               up
               the
               gift
               of
               GOD
               which
               is
               in
               thee
               by
               putting
               on
               of
               my
               hands
               .
            
             and
             1.
             
             
               Tim.
            
             4.
             14.
             wher
             it
             is
             ●●d
             ,
             
               Neglect
               not
               the
               gift
               that
               is
               in
               thee
               ,
               which
               was
               given
               thee
               by
               prophecie
               ,
               and
               laying
               on
               of
               the
               hands
               of
               the
               presbytrie
               .
            
             I
             answere
             ,
             1.
             
             There
             is
             heere
             a
             gift
             spoken
             of
             (
             as
             Cardinal
             
               Cajetan
            
             acknowledgeth
             )
             but
             not
             an
             inward
             grace
             ,
             or
             if
             grace
             ,
             an
             edifying
             grace
             for
             others
             ,
             
               Ephes
               .
            
             4.
             11.
             12.
             2.
             
             This
             gift
             is
             expounded
             by
             
               Aquinas
            
             to
             be
             
               The
               talent
               or
               gift
               of
               knowledge
               wherwith
               he
               was
               endued
               to
               gaine
               soules
               ,
               or
               the
               Episcopall
               order
               or
               degree
               whereunto
               for
               that
               end
               hee
               was
               
               called
               and
               advanced
               ,
            
             as
             
               Cajetan
            
             and
             
               ●ombard
            
             also
             expoundeth
             .
             Their
             late
             
               Estius
            
             also
             expoundeth
             this
             gift
             to
             be
             
               That
               abilitie
               that
               was
               given
               him
               of
               God
               to
               execute
               his
               charge
               of
               teaching
               ,
               exhorting
               &
               convincing
               &c.
               not
               that
               hee
               received
               the
               gift
               of
               all
               and
               sindrie
               of
               these
               upon
               a
               sudden
               ,
               when
               he
               was
               ordained
            
             (
             sayth
             he
             )
             
               for
               he
               ought
               not
               to
               haue
               beene
               ordained
               a
               Bishop
               ,
               except
               hee
               had
               beene
               endued
               with
               these
               gifts
               before
            
             (
             sayeth
             he
             )
             or
             
               that
               by
               this
               imposition
               of
               hands
            
             (
             sayeth
             
               Aquinas
               )
               Ministri
               dant
               gratiam
               ,
               The
               Ministers
               or
               presbyters
               cōferres
               grace
               on
               him
               that
               is
               ordained
               ,
               but
               that
               this
               signified
               onlie
               the
               grace
               that
               was
               conferred
               upon
               him
               before
               by
               Christ
               .
            
             And
             wherby
             (
             sayeth
             the
             ordinar
             glosse
             )
             
               was
               confirmed
               to
               him
               that
               authoritie
               which
               he
               did
               receive
               ,
               to
               wit
               ,
               of
               the
               publick
               exercise
               of
               the
               holy
               Ministrie
               .
            
          
           
             As
             for
             his
             citation
             of
             some
             Fathers
             ,
             
             the
             same
             is
             either
             so
             looslie
             ,
             as
             
               Augustin
            
             l.
             4.
             quest
             .
             super
             num
             .
             but
             telles
             not
             what
             questiō
             ,
             wheras
             ther
             ar
             65.
             questions
             on
             that
             book
             ,
             orelse
             he
             citeth
             them
             who
             maketh
             nowise
             for
             him
             ,
             as
             
               Cyprian
            
             who
             speaketh
             nothing
             in
             that
             Epistle
             of
             ordination
             .
             He
             citeth
             also
             
               Optatus
               ,
            
             but
             no
             book
             ,
             whereas
             he
             write
             seven
             .
             also
             
               Tertullian
            
             de
             praescrip
             .
             but
             no
             chapter
             ,
             whereas
             there
             are
             53.
             in
             that
             book
             .
          
        
         
           
             44
             THat
             Priests
             and
             other
             religioꝰ
             persons
             who
             haue
             vowed
             chastitie
             to
             God
             ,
             may
             frelie
             marrie
             notwithstanding
             of
             their
             vow
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Deut.
            
             23.
             22.
             where
             it
             is
             called
             
               A
               sinne
               to
               vow
               and
               thereafter
               to
               break
               it
               .
            
             To
             which
             I
             answere
             ,
             That
             this
             place
             speaketh
             onlie
             of
             vows
             
               free
               ,
               lawfull
               ,
               and
               possible
            
             to
             be
             performed
             which
             popish
             forced
             &
             
             mōasticall
             vows
             of
             perpetual
             single
             life
             and
             the
             like
             annexed
             to
             holie
             orders
             ,
             are
             not
             ,
             and
             are
             so
             far
             from
             being
             a
             degree
             of
             higher
             perfection
             ,
             as
             they
             are
             rather
             superstitions
             and
             sinful
             snares
             (
             as
             their
             
               Cassander
            
             calleth
             them
             )
             in
             which
             no
             christiā
             ought
             to
             intangle
             himself
             .
             The
             uncleane
             fruits
             whereof
             may
             be
             seene
             in
             the
             lives
             of
             the
             Popes
             themselves
             ,
             &
             frō
             them
             downward
             to
             the
             lowest
             skirts
             of
             their
             clergie
             ,
             as
             is
             notour
             to
             the
             world
             ,
             &
             as
             I
             haue
             particularlie
             shown
             by
             their
             owne
             famous
             historians
             in
             the
             16.
             chapter
             of
             my
             late
             Treatise
             ,
             called
             
               Antichrist
               pointed
               and
               painted
               out
               in
               his
               true
               colours
               .
            
             Which
             made
             their
             owne
             
               Ferus
            
             on
             
               Math.
            
             19.
             12.
             to
             say
             ,
             
               You
               may
               see
               heerby
               how
               unwarily
               &
               uncircumspectlie
               they
               do
               ,
               who
               close
               within
               Monastries
               their
               children
               being
               but
               young
               ,
               whilas
               they
               know
               not
               what
               
               sort
               of
               persons
               they
               will
               be
               ,
               wherby
               how
               great
               evils
               do
               arise
            
             (
             sayeth
             hee
             )
             
               Who
               is
               he
               that
               seeth
               not
               ?
            
          
           
             And
             of
             the
             rest
             of
             the
             popish
             clergie
             ▪
             thus
             also
             speaketh
             their
             owne
             
               Cassander
            
             (
             consult
             .
             art
             .
             23.
             )
             
               The
               matter
               now
               is
               come
               to
               that
               passe
               ,
               that
               yee
               shall
               not
               find
               scarce
               the
               hundreth
               man
               who
               abstaineth
               from
               the
               company
               of
               women
            
             (
             sayeth
             he
             )
             And
             againe
             ,
             this
             is
             to
             bee
             remarked
             ,
             as
             these
             who
             would
             enter
             in
             holie
             orders
             at
             restrained
             frō
             that
             which
             by
             Gods
             institution
             is
             permitted
             ,
             and
             is
             a
             remedie
             against
             lust
             ,
             to
             wit
             ,
             marriage
             ,
             which
             is
             called
             
               The
               Bed
               undefyled
               ,
               &
               honourable
               in
               all
               .
               Heb.
            
             13.
             4.
             
             So
             on
             the
             contrarie
             ,
             whoredom
             ,
             which
             is
             forbidden
             by
             God
             ,
             and
             wherof
             it
             is
             said
             in
             the
             same
             place
             ,
             
               That
               God
               will
               judge
               all
               such
               ,
            
             (
             The
             same
             is
             permitted
             ,
             as
             we
             see
             in
             the
             Popes
             decretals
             (
             dist
             ,
             81.
             cap.
             Maximianus
             )
             
             wher
             it
             is
             said
             ,
             
               That
               it
               is
               cōmonlie
               held
               ,
               that
               one
               ought
               not
               to
               be
               deposed
               for
               simple
               fornication
               .
            
             And
             remarke
             the
             reason
             ,
             
               because
            
             (
             saith
             the
             glosse
             )
             
               very
               few
               ar
               found
               without
               that
               fault
               .
            
             And
             therefore
             1.
             we
             affirme
             that
             no
             such
             inforcement
             of
             such
             vowes
             should
             bee
             2.
             
             That
             being
             made
             ,
             if
             t●●y
             ●end
             to
             the
             prejudice
             of
             a
             mans
             soule
             ,
             by
             exposing
             him
             to
             the
             unavoidable
             danger
             of
             sin
             ,
             as
             fornication
             ,
             adulterie
             &
             the
             like
             ,
             therfore
             they
             do
             not
             bind
             ,
             but
             are
             better
             broken
             than
             keeped
             .
          
           
             The
             second
             place
             which
             he
             bringeth
             is
             1.
             
             
               Tim.
               5.
               11.
               
               But
               the
               younger
               widowes
               refuse
               ,
               for
               whē
               they
               haue
               began
               to
               wax
               wanton
               against
               Christ
               ,
               they
               will
               marrie
               &c.
               
            
             To
             which
             I
             answere
             .
             That
             this
             place
             is
             a
             direction
             onlie
             not
             to
             admitt
             to
             the
             office
             of
             diaconesses
             (
             as
             
               Phebe
            
             is
             stiled
             
               Rō
               .
            
             16.
             1.
             
             )
             which
             at
             that
             time
             required
             
             unmarried
             women
             any
             that
             were
             young
             under
             the
             age
             of
             60.
             years
             at
             least
             ,
             because
             howsoever
             they
             will
             professe
             a
             single
             life
             ,
             or
             continencie
             (
             but
             their
             is
             no
             word
             of
             vowes
             )
             yet
             they
             will
             not
             be
             able
             to
             performe
             the
             same
             ,
             and
             so
             will
             make
             but
             a
             rash
             and
             an
             unlawfull
             profession
             ,
             from
             which
             sort
             hee
             therefore
             disswadeth
             younger
             women
             ,
             verse
             14.
             &
             willeth
             that
             they
             rather
             marrie
             and
             bare
             children
             ,
             not
             to
             professe
             continencie
             ,
             &
             yet
             thereafter
             (
             as
             verse
             15.
             )
             to
             turne
             after
             satan
             by
             whoredom
             and
             lust
             .
             This
             place
             then
             is
             rather
             against
             the
             making
             of
             such
             vowes
             or
             profession
             of
             perpetuall
             continencie
             in
             religious
             persons
             that
             are
             young
             ,
             the
             evills
             whereof
             in
             the
             Popish
             Church
             (
             as
             their
             
               Ferus
            
             speaketh
             )
             who
             is
             hee
             that
             knoweth
             not
             ?
             to
             the
             great
             provocation
             of
             Gods
             
             wrath
             ,
             staine
             of
             Christian
             religion
             ,
             and
             secret
             murder
             of
             thousands
             of
             poor
             infants
             ,
             as
             their
             own
             famous
             histories
             record
             .
          
           
             The
             third
             place
             is
             1.
             
             
               Tim.
               5.
               15.
               
               For
               some
               are
               alreadie
               turned
               aside
               after
               satan
               .
            
             To
             marrie
             then
             after
             the
             vow
             of
             chastitie
             once
             made
             ,
             is
             here
             tearmed
             by
             the
             Apostle
             a
             turning
             aside
             after
             satan
             (
             sayeth
             he
             .
             )
             To
             which
             I
             answere
             1.
             
             That
             
               Primasius
            
             expoundeth
             this
             ,
             
               That
               they
               are
               turned
               after
               satan
               ,
               either
               by
               denying
               the
               faith
               of
               God
               ,
               or
               by
               committing
               fornication
            
             (
             sayeth
             he
             )
             2
             Their
             own
             late
             
               Estius
            
             sayeth
             also
             thus
             ,
             
               But
               wherein
               they
               are
               turned
               after
               satan
               the
               Apostle
               telleth
               not
               ,
               some
               expound
               it
               because
               they
               married
               after
               their
               vow
               ,
               others
               because
               they
               committed
               Fornication
               ,
               which
               is
               the
               more
               probable
            
             (
             sayth
             he
             )
             
               for
               heereby
               a
               greater
               occasion
               of
               speaking
               evill
               against
               the
               profession
               was
               
               furnished
               to
               enemies
               as
               v.
               14.
               
               As
               also
            
             (
             sayeth
             he
             )
             
               it
               may
               be
               referred
               to
               their
               deserting
               of
               the
               religion
               .
            
             As
             the
             experience
             therefore
             of
             some
             younger
             widows
             ,
             that
             had
             turned
             aside
             after
             satan
             by
             incontinencie
             ,
             was
             a
             sufficient
             reason
             to
             the
             Apostle
             for
             refusing
             such
             ,
             so
             like
             wise
             should
             the
             wofull
             experience
             of
             so
             many
             whorish
             Priests
             ,
             Friers
             ,
             Nuns
             and
             others
             ,
             teach
             ,
             that
             no
             young
             person
             should
             bee
             forced
             in
             their
             admission
             to
             holie
             orders
             ,
             to
             vow
             and
             make
             profession
             of
             perpetual
             continencie
             .
             which
             moved
             Cardinall
             
               Cajetan
            
             to
             say
             on
             1.
             
             
               Tim.
               5.
               12.
               
               As
               Paull
               had
               learned
               by
               experience
               the
               forenamed
               inconvenients
               ,
               by
               admitting
               young
               widows
               under
               60.
               years
               to
               a
               profession
               of
               continencie
               ,
               so
               would
               God
            
             (
             sayeth
             he
             )
             
               that
               we
               would
               learne
               by
               such
               experience
               ,
               whither
               the
               solemne
               vowes
               of
               persons
               o●
               both
               sexes
               in
               their
               
               youth
               ,
               that
               haue
               entered
               into
               holie
               &
               religious
               orders
               ,
               hath
               done
               good
               i●
               the
               Church
               or
               not
               .
            
          
           
             But
             it
             seemeth
             strange
             to
             me
             that
             against
             the
             marriage
             of
             religious
             persons
             hee
             should
             alleadge
             scripture
             ,
             seing
             in
             the
             Popes
             canon
             law
             (
             causa
             28.
             q.
             2.
             )
             and
             by
             
               Bellarmin
            
             himself
             (
             lib.
             de
             clericis
             cap.
             18.
             ]
             it
             is
             acknowledged
             
               That
               the
               marriage
               of
               Priests
               is
               not
               forbidden
               by
               Law
               or
               gospell
               nor
               any
               Apostolicall
               authoritie
               ,
            
             but
             by
             a
             later
             Church
             constitution
             ,
             for
             repealing
             whereof
             Pope
             
               Pius
            
             the
             second
             (
             as
             
               Platina
            
             reports
             )
             used
             to
             say
             ,
             
               that
               ther
               was
               greater
               reason
               &
               cause
               to
               repeale
               it
               ,
               than
               ther
               was
               for
               making
               the
               same
               .
            
             The
             fruit
             of
             which
             decree
             their
             owne
             
               Cassander
            
             setteth
             down
             (
             consult
             .
             art
             .
             23
             )
             saying
             ,
             
               Wee
               see
               by
               this
               decree
               that
               chastitie
               is
               so
               farre
               from
               being
               established
               ,
               that
               a
               window
               is
               seene
               to
               be
               opened
               to
               
               all
               lust
               &
               villanie
               .
            
             Therfore
             also
             did
             
               Gerson
            
             Chancellour
             of
             the
             universitie
             of
             
               Paris
            
             deplore
             (
             de
             vita
             spirituali
             animae
             lect
             .
             4.
             coroll
             .
             14
             )
             
               That
               the
               places
               of
               the
               holie
               Ministrie
               were
               possessed
               by
               Adulterers
               ,
               whoremasters
               ,
               Sodomits
               and
               such
               like
               Monsters
               ,
               and
               that
               the
               number
               of
               this
               kind
               was
               so
               great
               ,
               that
               there
               was
               no
               proceeding
               against
               them
               .
            
             yea
             ,
             Whoredome
             was
             of
             so
             little
             account
             amongst
             them
             ,
             &
             authorised
             ,
             that
             it
             is
             said
             in
             the
             glosse
             on
             the
             canon
             Law
             (
             dist
             .
             81.
             cap.
             Maximianus
             )
             
               That
               for
               simple
               fornication
               a
               Priest
               is
               not
               to
               be
               deposed
               ,
            
             Seing
             as
             hath
             beene
             said
             ,
             
               Few
               were
               to
               bee
               found
               who
               were
               free
               of
               that
               vyce
               .
            
             So
             likewise
             to
             the
             very
             same
             purpose
             ,
             (
             causa
             2.
             quest
             .
             7.
             cap.
             Lator
             )
             it
             is
             againe
             said
             ,
             
               That
               single
               fornication
               is
               not
               worthie
               of
               deposition
               .
            
             So
             that
             as
             
               Bernard
            
             speaketh
             serm
             .
             66
             ▪
             in
             cantica
             .
             
               Take
               from
               the
               
               Church
               honourable
               marriage
               ,
               and
               the
               Bed
               undefiled
               ,
               you
               shall
               fill
               the
               same
               with
               whoredomes
               ,
               incests
               ,
               filthie
               issues
               ,
               effeminat
               and
               Sodomiticall
               Monsters
               ,
               and
               in
               a
               word
               with
               all
               sort
               of
               uncleannesse
               .
            
          
           
             And
             what
             opposition
             was
             made
             against
             this
             decree
             of
             forced
             single
             life
             made
             by
             Pope
             
               Gregorie
            
             7.
             alias
             
               Hildebrand
               ,
            
             āno
             ,
             1074.
             by
             the
             whol
             Clergie
             almost
             .
             Their
             own
             
               Sigebert
            
             declareth
             in
             his
             Chronicle
             ,
             saying
             ,
             
               Pope
               Gregorie
               having
               convocated
               a
               synod
               ,
               removed
               from
               their
               office
               all
               married
               Priests
               ,
               and
               inhibit
               all
               Laicks
               to
               heare
               their
               Masse
               by
               a
               new
               example
               ,
               whereupon
               did
               arise
               so
               great
               a
               scandal
               ,
               that
               in
               the
               time
               of
               no
               heresie
               ,
               the
               church
               was
               rent
               with
               a
               more
               grievous
               scisme
               ,
               many
               therby
               joyning
               also
               with
               incontinencie
               ,
               perjurie
               and
               manifold
               Adulteries
               .
            
             Which
             made
             that
             noble
             poet
             in
             his
             time
             
               Chaucer
               ,
            
             Esq
             .
             of
             
               woodstock
               ▪
            
             
             anno
             1341.
             to
             say
             in
             his
             plowmans
             tale
             .
             
               They
               liue
               not
               in
               lecherie
               ,
               but
               haunt
               Wenches
               ,
               Widows
               &
               wives
               ,
               and
               punisheth
               the
               poore
               for
               poultrie
               ,
               Themselves
               using
               it
               all
               their
               lives
               .
            
          
        
         
           
             45
             THat
             fasting
             and
             abstinence
             from
             certaine
             meates
             is
             not
             grounded
             on
             holie
             scripture
             ,
             nor
             causeth
             any
             spirituall
             good
             .
          
           
             FOr
             answere
             ,
             1.
             
             That
             fasting
             is
             not
             grounded
             on
             scripture
             ,
             nor
             causeth
             any
             spirituall
             good
             ,
             we
             disowne
             ,
             for
             our
             Confession
             of
             faith
             ,
             1647.
             cap.
             21.
             art
             .
             5.
             testifieth
             the
             the
             contrarie
             ,
             where
             solemne
             fasts
             in
             their
             severall
             times
             and
             seasons
             ,
             used
             in
             an
             holie
             religious
             manner
             ,
             are
             declared
             to
             bee
             a
             part
             of
             Gods
             religious
             worship
             ,
             according
             to
             the
             scriptures
             there
             alleadged
             .
             So
             that
             we
             admitt
             both
             private
             &
             publick
             fasting
             for
             humiliation
             ,
             as
             the
             same
             is
             joyned
             with
             prayer
             ,
             and
             fitteth
             
             us
             the
             better
             for
             devotion
             ,
             as
             also
             tendeth
             to
             spirit●all
             good
             many
             wayes
             ,
             as
             we
             see
             
               Act.
               13.
               3.
               
               Math.
            
             17.
             21.
             
             &c.
             But
             as
             for
             enjoyning
             abstinence
             from
             certaine
             sorts
             of
             meate
             at
             set
             times
             ,
             &
             for
             cōscience
             sake
             ,
             joyned
             with
             opinion
             of
             merit
             or
             satisfaction
             .
             This
             we
             oppose
             as
             a
             doctrine
             of
             devils
             ,
             so
             called
             1.
             
             
               Tim.
            
             4.
             3.
             contrarie
             to
             Christian
             liberty
             ,
             and
             to
             Gods
             word
             ,
             1.
             
             
               Tim.
            
             4.
             4.
             
          
           
             As
             for
             the
             example
             of
             the
             
               Rechabits
            
             which
             he
             bringeth
             ,
             
               Ierm
               .
            
             35.
             5.
             of
             forbearing
             the
             drinking
             of
             wyne
             for
             ever
             ,
             It
             was
             a
             singular
             case
             ,
             and
             a
             particular
             humane
             injunction
             onlie
             of
             their
             father
             ,
             binding
             no
             others
             in
             that
             time
             or
             ever
             thereafter
             ,
             as
             the
             like
             was
             that
             of
             the
             
               Nazarits
               ,
               Luke
            
             1.
             15.
             to
             wit
             ,
             temporarie
             onlie
             ,
             &
             relating
             to
             some
             onlie
             ,
             as
             also
             meerlie
             ceremoniall
             .
          
        
         
           
           
             46
             THat
             Iesus
             Christ
             descended
             not
             into
             hell
             nor
             delivered
             ●hence
             the
             soules
             of
             the
             Patriarch's
             out
             of
             the
             same
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Ephes
               .
            
             4.
             8.
             where
             it
             is
             said
             ,
             
               That
               when
               Christ
               ascended
               on
               high
               he
               led
               captivitie
               captive
               ,
            
             which
             Captives
             (
             sayth
             he
             )
             were
             the
             soules
             of
             the
             fathers
             which
             Christ
             delivered
             out
             of
             
               Limbus
               .
            
             To
             whom
             I
             answere
             1.
             we
             deny
             that
             ever
             he
             shall
             find
             in
             scripture
             any
             such
             place
             as
             he
             calleth
             
               Limbus
               ,
            
             or
             that
             the
             word
             
               Hell
               ,
            
             as
             it
             relateth
             to
             the
             soule
             ,
             signifieth
             any
             place
             appointed
             for
             the
             godlie
             ,
             but
             for
             the
             wicked
             onlie
             &
             damned
             for
             ever
             .
             2.
             
             By
             Captivity
             led
             captive
             ,
             Christs
             enemies
             &
             ours
             are
             onlie
             meant
             ,
             &
             not
             his
             freinds
             or
             the
             fathers
             ,
             which
             is
             clear
             ,
             first
             by
             the
             alike
             speech
             ,
             
               Judg.
            
             5.
             12.
             where
             
               Deborah
            
             after
             the
             victorie
             
             over
             
               Israels
            
             enemies
             ,
             sayeth
             to
             
               Barack
               ,
               Arise
               Barack
               and
               lead
               thy
               Captivitie
               captive
               .
            
             That
             is
             ,
             thy
             vanquished
             enemies
             .
             2.
             
             The
             fathers
             also
             so
             expound
             these
             words
             ,
             therfore
             sayeth
             
               Tertullian
            
             lib.
             5.
             contra
             
               Marcion
               .
               Hee
               led
               Captivitie
               captive
               ,
               that
               is
               death
               &
               that
               slaverie
               under
               which
               man
               was
               .
               Haymo
            
             also
             &
             
               Theophy
               lact
            
             on
             
               Ephes
               .
            
             4.
             9.
             sayeth
             ,
             
               That
               this
               captivitie
               was
               the
               Devill
               ,
               death
               ,
               the
               curse
               of
               the
               Law
               &
               sinne
            
             And
             so
             also
             speaketh
             
               Augustin
            
             (
             on
             psal
             .
             67.
             )
             3.
             
             So
             also
             do
             their
             own
             Doctours
             expound
             these
             words
             ,
             as
             
               Lyra
            
             on
             psal
             .
             67.
             
             
               Lombard
            
             likewise
             and
             
               Arboreus
            
             on
             
               Ephes
               .
            
             4.
             9.
             
          
           
             The
             second
             place
             is
             
               Act.
               2.
               27.
               
               Thou
               will
               not
               leaue
               my
               soul
               in
               hel
               .
            
             To
             which
             I
             answere
             ,
             1.
             
             Their
             
               Arias
               Montanus
            
             in
             his
             interlineall
             Bible
             approven
             by
             the
             Universitie
             of
             
               Lovan
               ,
            
             and
             printed
             at
             
               Antuerp
            
             1572.
             
             translates
             that
             place
             of
             the
             16.
             psalout
             of
             which
             this
             of
             the
             
               Act.
            
             is
             taken
             ,
             thus
             ,
             
               Non
               derelinques
               animam
               meam
               in
               sepul●hro
               .
            
             And
             
               Isidorus
               clarius
            
             on
             this
             place
             speaketh
             thus
             ,
             
               according
               to
               the
               Hebrew
               phrase
               the
               soule
               is
               put
               for
               the
               bodie
               ,
               which
               he
               was
               not
               to
               leaue
               in
               the
               grave
               .
            
             And
             
               Bellarmin
               ,
            
             lib.
             4.
             de
             Christo
             .
             cap.
             12.
             grantes
             that
             the
             hebrew
             word
             
               nephesh
               or
               anima
               ,
               is
               a
               generall
               word
               which
               somtimes
               signifieth
               the
               bodie
               ,
               as
               is
               cleare
            
             (
             sayth
             he
             )
             
               by
               many
               parts
               of
               scripture
               .
            
             Wherof
             he
             instances
             one
             ,
             
               Gen.
            
             37.
             21.
             where
             
               Ruben
            
             sayth
             to
             his
             brehren
             concerning
             
               Joseph
               ,
               Non
               interficiamꝰ
               animā
               ejus
               where
               the
               word
               anima
               is
               not
               taken
               for
               the
               soule
               properlie
               so
               called
               nor
               by
               a
               Trope
               for
               the
               man
               himself
               ,
               but
               properlie
               for
               his
               flesh
               or
               bodie
            
             (
             sayeth
             he
             )
             and
             as
             
               Nephesh
            
             somtimes
             signifieth
             the
             bodie
             ,
             so
             in
             the
             same
             sense
             is
             the
             greek
             word
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
             by
             the
             septuagint
             
               Levit.
            
             21.
             1.
             
             &
             11.
             2.
             
             The
             hebrew
             word
             
               Sheol
               ,
            
             also
             ,
             is
             taken
             two
             wayes
             in
             scripture
             ,
             to
             wit
             ,
             either
             for
             the
             receptacle
             of
             the
             corporall
             part
             of
             man
             after
             death
             ,
             and
             so
             it
             signifieth
             the
             
               graue
               .
            
             which
             is
             not
             onlie
             called
             in
             the
             greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             1.
             
             
               Cor.
            
             15.
             55.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               O
               graue
               where
               is
               thy
               victorie
               ?
            
             orelse
             it
             is
             taken
             for
             the
             receptacle
             of
             the
             spirituall
             part
             or
             soule
             of
             man
             after
             death
             ,
             and
             thus
             being
             taken
             ,
             it
             is
             translated
             ,
             
               Hell
               ,
            
             and
             then
             onlie
             and
             ever
             it
             signifieth
             the
             place
             of
             the
             damned
             ,
             out
             of
             which
             there
             is
             no
             deliverie
             ,
             as
             
               Augustin
            
             showeth
             at
             length
             in
             his
             99.
             
             Epistle
             to
             
               Evodius
               ,
            
             and
             for
             probation
             that
             the
             word
             
               Sheol
            
             is
             taken
             for
             both
             these
             forenamed
             receptacles
             .
             Their
             own
             
               Lyra's
            
             words
             on
             psal
             .
             114.
             are
             these
             ,
             
             
               In
               the
               hebrew
            
             (
             sayth
             he
             )
             
               for
            
             INFERNUS
             
               is
               put
            
             SHEOL
             
               which
               doth
               not
               onlie
               signifie
               Hell
               ,
               but
               also
               the
               graue
               .
            
             as
             wee
             also
             see
             
               Gen.
               42.
               38.
               
               Job
               ,
            
             ●7
             .
             13.
             and
             
               psal
               .
            
             141.
             7.
             
             A
             third
             exposition
             Romanists
             give
             of
             the
             word
             
               Sheol
            
             or
             
               Infernus
               ,
            
             signifying
             there
             by
             the
             estate
             of
             the
             dead
             in
             generall
             under
             the
             power
             of
             death
             ,
             whereof
             
               Peter
            
             speaketh
             
               Act.
            
             2.
             24.
             and
             thus
             doth
             their
             
               Jansenius
            
             expound
             in
             
               Prov.
            
             15.
             11.
             and
             
               Genebrard
            
             in
             psal
             .
             88.
             48.
             
             Thus
             the
             words
             being
             cleared
             by
             Romanists
             thēselves
             ,
             1.
             then
             whither
             the
             meaning
             be
             this
             ,
             
               Thou
               will
               not
               leaue
               my
               bodie
               in
               the
               graue
               ,
            
             according
             to
             
               Arias
               Montanus
            
             translation
             of
             psal
             .
             16.
             10.
             relating
             so
             to
             Christs
             resurrection
             ,
             which
             is
             the
             Apostles
             purpose
             to
             prove
             ,
             or
             2.
             whither
             the
             meaning
             be
             ,
             
               Thou
               will
               not
               leaue
               mee
               under
               the
               power
               of
               death
               ,
            
             as
             
               Jansenius
            
             expoundeth
             ,
             or
             3.
             whither
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             or
             
               soule
            
             be
             taken
             for
             the
             spirituall
             part
             of
             man
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               hell
            
             for
             the
             place
             of
             the
             damned
             ,
             yet
             howsoever
             (
             I
             say
             )
             the
             words
             be
             taken
             in
             any
             of
             the
             three
             former
             senses
             ,
             they
             shall
             never
             prove
             any
             popish
             
               Limbꝰ
               ,
            
             or
             any
             descēse
             of
             
               Christs
            
             soul
             thither
             ,
             because
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               Infernus
            
             (
             when
             it
             is
             taken
             for
             the
             grave
             ,
             or
             that
             which
             is
             in
             place
             thereof
             ,
             as
             
               Gen.
            
             43.
             38.
             and
             
               Ionah
               .
            
             2.
             2.
             )
             It
             ever
             signifieth
             the
             place
             of
             the
             damned
             ,
             as
             both
             scripture
             showeth
             ,
             and
             
               Augustin
            
             forecited
             ,
             and
             I
             hope
             that
             papists
             themselves
             will
             never
             say
             ,
             that
             the
             soules
             of
             the
             Patriarchs
             went
             down
             thither
             .
          
           
             Moreover
             ,
             cōcerning
             the
             
               descense
               of
               Christs
               soule
               to
               hell
               .
            
             Romanists
             themselves
             disagree
             thus
             .
             1.
             
             
               Scotus
            
             in
             1.
             sent
             .
             dist
             .
             11.
             q.
             1.
             disclaimeth
             any
             warrant
             in
             the
             gospell
             for
             it
             .
             2.
             
             
               Bellarmin
            
             (
             lib.
             4.
             de
             Christo
             .
             c.
             
             affirmeth
             that
             Christs
             soul
             descended
             locally
             to
             the
             place
             of
             the
             damned
             .
             3.
             
             
               Aquinas
            
             denyeth
             this
             (
             as
             
               Bellar.
            
             showeth
             in
             the
             same
             place
             )
             and
             sayeth
             that
             he
             onlie
             descended
             locallie
             to
             that
             part
             of
             hell
             ,
             which
             is
             called
             
               Limbus
               .
               4.
               
               Durand
               .
            
             mantaineth
             that
             Christs
             soule
             descended
             to
             no
             part
             of
             hell
             locallie
             ,
             but
             virtualie
             onlie
             and
             by
             effect
             ,
             seing
             
               the
               scripture
            
             (
             sayeth
             he
             )
             
               distinguisheth
               nowise
               the
               hell
               of
               the
               damned
               frō
               any
               other
               place
               ,
               otherwise
            
             (
             saith
             
               Durand
               .
            
             in
             3.
             sent
             .
             dist
             .
             22.
             q.
             3.
             )
             
               his
               soule
               had
               beene
               in
               two
               places
               together
               ,
               seing
               he
               said
               to
               the
               theef
               on
               the
               Crosse
               ,
               this
               day
               thou
               shall
               be
               with
               me
               in
               Paradise
               .
            
             And
             which
             virtuall
             descending
             of
             Christ
             into
             hell
             ,
             Protestāts
             likewise
             acknowledge
             ,
             
               Chamier
            
             speaking
             thus
             (
             lib.
             5.
             de
             Christo
             ,
             cap.
             3.
             )
             
               Moreover
            
             (
             sayeth
             hee
             )
             
               when
               we
               say
               .
               Hee
               descended
               into
               hell
               ,
               
               we
               signifie
               therby
               the
               efficacie
               of
               Christs
               death
               ,
               wherby
               he
               overcame
               hell
               .
               The
               fruit
               of
               which
               victorie
               not
               only
               appertaineth
               to
               them
               who
               were
               to
               come
               after
               ,
               but
               also
               to
               them
               who
               had
               long
               gone
               before
            
             (
             sayeth
             hee
             .
             )
          
           
             The
             third
             place
             is
             1.
             
             
               Pet.
               3.
               18.
               
               Being
               put
               to
               death
               in
               the
               flesh
               ,
               but
               quickned
               by
               the
               spirit
               ,
               by
               which
               also
               hee
               went
               &
               preached
               to
               the
               spirits
               in
               prison
               .
            
             Which
             he
             sayth
             wer
             the
             Fathers
             in
             
               Limbꝰ
               .
            
             To
             which
             I
             answer
             ,
             That
             this
             place
             proveth
             no
             descending
             of
             Christs
             soule
             to
             
               Limbus
               ,
            
             for
             delivering
             of
             the
             fathers
             therefra
             .
             Which
             shall
             be
             made
             clear
             by
             considdering
             1.
             
             
               By
               what
               spirit
               Christ
               went
            
             and
             preached
             in
             the
             dayes
             of
             
               Noab
               .
               2.
               who
               were
               these
               spirits
               in
               prison
            
             to
             whom
             he
             went.
             &
             3.
             
             
               The
               time
               when
               hee
               went.
            
             First
             then
             the
             spirit
             by
             which
             Christ
             went
             and
             preached
             ,
             was
             not
             his
             humane
             soul
             ,
             
             but
             his
             divine
             spirit
             ,
             for
             so
             sayeth
             
               Augustin
            
             epist
             .
             99.
             ad
             
               Evodium
               ,
            
             as
             also
             
               Beda
            
             on
             this
             place
             .
             
               O
               Ecumeniꝰ
            
             likewise
             and
             
               Athanasius
               ,
            
             which
             exposition
             
               Estius
            
             sayeth
             agreeth
             well
             with
             2.
             
             
               Cor.
               13.
               4.
               
               Aquinas
            
             likewise
             part
             .
             3.
             q.
             52.
             art
             .
             2.
             saith
             that
             it
             was
             
               by
               the
               spirit
               of
               his
               divinitie
            
             that
             he
             went
             &
             preached
             (
             sayth
             he
             )
             
               by
               the
               mouth
               of
               just
               Noah
               .
               Lyra
            
             in
             like-manner
             sayth
             ,
             
               That
               it
               was
               by
               the
               holie
               Ghost
               in
               Noah
               and
               in
               other
               good
               men
               .
            
             So
             also
             speaketh
             
               Hugo
               Cardinalis
            
             &
             the
             Iesuite
             
               Salmeron
            
             on
             this
             place
             .
             Next
             ,
             Scripture
             it self
             testifieth
             in
             the
             same
             place
             ,
             
               That
               it
               was
               by
               that
               spirit
               by
               which
               he
               was
               quickned
               and
               raised
               from
               the
               dead
               ,
            
             and
             that
             this
             spirit
             was
             his
             divine
             spirit
             ,
             is
             witnessed
             
               Rom.
            
             8.
             11.
             
               by
               which
               also
               our
               mortall
               bodies
               shall
               bee
               quickned
               ,
               and
               which
               dwelleth
               in
               the
               Elect.
            
             And
             this
             is
             not
             Christs
             soule
             ,
             but
             his
             
             holie
             spirit
             ,
             as
             
               v.
            
             9.
             
             Next
             ,
             the
             spirits
             to
             whom
             hee
             went
             are
             descrived
             1.
             
             
               That
               they
               wer
               disobedient
               ,
               &
               who
               abused
               the
               long
               suffering
               patience
               of
               God
               that
               waited
               for
               their
               repentance
               in
               the
               dayes
               of
               Noah
               .
            
             which
             the
             patriarchs
             did
             not
             ,
             who
             ar
             praised
             so
             much
             for
             the
             contrary
             ,
             to
             wit
             ,
             their
             faith
             and
             obedience
             
               Heb.
            
             11.
             2.
             
             They
             ar
             said
             to
             be
             such
             spirits
             ,
             who
             wer
             in
             prison
             even
             then
             ,
             when
             
               Peter
            
             wrote
             this
             epistle
             ,
             as
             their
             own
             
               Andradius
            
             notes
             (
             def
             .
             cōcil
             .
             Trid.
             lib.
             2.
             p.
             17.
             2
             )
             &
             the
             Text
             it self
             declareth
             ,
             &
             therefore
             wer
             not
             fred
             therfra
             at
             Christs
             Resurrection
             which
             was
             long
             before
             .
             3.
             
             The
             time
             when
             Christ
             by
             his
             spirit
             preached
             to
             these
             spirits
             in
             prison
             ,
             was
             ,
             as
             the
             text
             showeth
             ,
             
               In
               the
               dayes
               of
               Noah
               ,
            
             and
             not
             after
             his
             death
             ,
             which
             dayes
             were
             thousands
             of
             years
             before
             the
             same
             .
             Therefore
             sayeth
             
               Beda
            
             they
             were
             
             the
             wicked
             &
             carnall
             livers
             in
             the
             age
             that
             
               Noah
            
             lived
             in
             to
             whom
             Christ
             preached
             .
             And
             so
             sayth
             
               Carthusian
               ,
            
             and
             this
             he
             did
             (
             saieth
             
               Aquinas
               )
               by
               the
               mouth
               of
               just
               Noah
               ,
               &
               by
               the
               holie
               Ghost
            
             (
             sayeth
             
               Lyra
               )
               in
               Noah
               &
               other
               good
               mē
               .
            
             By
             all
             which
             it
             is
             cleare
             that
             it
             was
             not
             after
             Christs
             death
             ,
             that
             in
             his
             soule
             hee
             descended
             to
             any
             popish
             
               Limbus
               ,
            
             to
             deliver
             the
             godlie
             Patriarch's
             therfra
             .
             Seing
             the
             Patriarch
             that
             was
             then
             alive
             in
             the
             days
             of
             
               Noah
               ,
            
             was
             onlie
             
               Noah
            
             himself
             .
          
           
             The
             fourth
             place
             is
             
               Heb.
               11.
               40.
               
               God
               having
               provyded
               a
               better
               thing
               for
               us
               ,
               that
               they
               without
               us
               should
               not
               bee
               made
               perfect
               ,
               whence
               it
               followeth
            
             (
             saieth
             he
             )
             
               that
               these
               holie
               soules
               were
               detained
               till
               then
               in
               a
               place
               distinct
               from
               heaven
               ,
               and
               hell
               of
               the
               damned
               .
            
             To
             whom
             I
             answere
             ,
             That
             no
             such
             thing
             followeth
             from
             these
             words
             ,
             
             but
             that
             the
             glorifying
             both
             in
             soul
             and
             bodie
             of
             these
             holie
             pat●iarch's
             shall
             not
             be
             till
             the
             generall
             resurrection
             ,
             when
             both
             they
             and
             wee
             shall
             be
             perfectlie
             in
             both
             glorified
             together
             ,
             which
             is
             the
             exposition
             of
             
               Aquinas
               ,
               Cajetan
            
             and
             
               Lombard
            
             on
             this
             place
             ,
             
               Calling
               the
               glorifying
               of
               their
               soules
               after
               death
               the
               first
               robe
               or
               stole
               which
               they
               received
               ,
               and
               the
               second
               which
               they
               are
               to
               receive
               to
               be
               the
               glorifying
               also
               of
               their
               bodie
               at
               the
               last
               day
               .
            
             This
             like
             wise
             is
             the
             exposion
             of
             their
             late
             
               Estius
               ,
            
             which
             he
             showeth
             to
             be
             also
             
               Augustins
               ,
            
             epist
             .
             99.
             and
             
               Evodium
            
             and
             49.
             
             Treatise
             on
             
               John
               ,
            
             as
             also
             
               Chrisostoms
               ,
            
             and
             
               Erasmus
            
             in
             his
             paraphrase
             .
             And
             cōcludeth
             thus
             saying
             ,
             
               The
               Apostle
               therefore
               speaketh
               of
               the
               perfyting
               which
               is
               to
               be
               at
               the
               generall
               resurrection
               .
            
          
           
             The
             fifth
             place
             is
             ,
             
               Math.
            
             12.
             40.
             
             
             
               That
               as
               Ionas
               was
               three
               dayes
               &
               three
               nights
               in
               the
               Whales
               bellie
               :
               so
               should
               the
               son
               of
               man
               be
               three
               dayes
               &
               three
               nights
               in
               the
               heart
               of
               the
               earth
               .
            
             which
             he
             expoundeth
             ,
             
               Hell.
            
             To
             which
             I
             answere
             ,
             This
             is
             onlie
             spoken
             of
             Christs
             bodie
             in
             the
             graue
             ,
             and
             not
             the
             being
             of
             his
             soule
             in
             
               hell
            
             witnesse
             
               Chrisostome
            
             hom
             .
             44.
             in
             
               Math.
            
             12.
             whose
             words
             are
             ,
             
               He
               sayeth
               not
               in
               the
               earth
               ,
               but
               in
               the
               heart
               of
               the
               earth
               ,
               to
               wit
               ,
               in
               the
               graue
            
             (
             sayth
             he
             )
             Thus
             also
             doth
             
               Gregorie
               Nyssen
            
             expound
             ,
             epist
             .
             ad
             
               Eustachium
               .
            
             So
             saieth
             
               Auselmus
            
             on
             
               Math.
               12.
               
               He
               was
               in
               the
               heart
               of
               the
               earth
               ,
               to
               wit
               ,
               in
               the
               graue
            
             (
             sayeth
             he
             )
             Thus
             also
             doeth
             
               Ignatius
            
             expound
             epist
             .
             ad
             Trallianos
             
               Euth●mius
            
             in
             
               Math.
               12.
               
               Jerome
            
             also
             and
             
               Tertullian
            
             with
             diverse
             others
             ,
             &
             thus
             also
             sayth
             their
             owne
             
               Lyra
               ,
               The
               son
               of
               man
               shall
               be
               in
               the
               heart
               of
               the
               earth
               three
               dayes
               &
               three
               
               nights
               ,
               that
               is
               in
               the
               graue
               ,
            
             &
             so
             speaketh
             their
             parisian
             Doctour
             
               Arboreus
               ,
            
             &
             others
             .
             And
             which
             answere
             serveth
             likewise
             for
             that
             of
             the
             
               Ephes
               .
            
             4.
             9.
             which
             others
             object
             .
          
           
             The
             sixth
             place
             is
             
               Math.
               27.
               52.
               
               And
               the
               graves
               were
               opened
               and
               many
               bodies
               of
               the
               saints
               which
               sleeped
               arose
               ,
               and
               came
               out
               of
               their
               graves
               after
               his
               resurrection
               .
            
             To
             which
             I
             answere
             ,
             That
             heer
             is
             a
             resurrection
             of
             the
             bodies
             of
             the
             saints
             :
             comming
             out
             of
             their
             graves
             ,
             but
             no
             comming
             of
             their
             soules
             out
             of
             any
             part
             of
             
               hel
            
             o●
             a
             popish
             
               Limbus
               .
            
          
           
             The
             seventh
             place
             is
             
               Zach.
               9.
               11.
               
               By
               the
               blood
               of
               thy
               Covenant
               I
               haue
               let
               out
               thy
               prisoners
               furth
               of
               the
               pitt
               wherein
               there
               is
               no
               water
               .
            
             That
             is
             ,
             the
             Fathers
             out
             of
             
               Limbus
            
             (
             sayeth
             he
             )
             To
             which
             I
             answere
             shortlie
             ,
             omitting
             
               Augustins
            
             exposition
             lib.
             18.
             de
             civitate
             dei
             .
             cap.
             35.
             
             
               Of
               the
               deep
               
               of
               mans
               miserie
               by
               sinne
               ,
               out
               of
               which
               by
               Christs
               blood
               we
               are
               freed
               ,
               Bellar.
            
             himself
             answereth
             clearlie
             for
             us
             ,
             l.
             1.
             de
             purg
             .
             cap.
             3.
             and
             showeth
             
               That
               no
               such
               thing
               as
               Limbus
               patrum
               can
               be
               meant
               heerby
               ,
               because
               their
               is
               water
               of
               comfort
               and
               refreshment
               in
               Limbus
            
             (
             sayth
             he
             )
             
               wheras
               in
               this
               pitt
               whereof
               Zacharie
               speaketh
               there
               is
               no
               water
               at
               all
               .
            
          
           
             As
             for
             his
             last
             place
             ,
             1.
             
             
               Sam.
            
             28.
             14.
             concerning
             
               Samuels
            
             apparition
             to
             
               Saull
               ▪
            
             wee
             haue
             answered
             it
             alreadie
             ,
             that
             it
             was
             not
             
               Samuell
               ,
            
             but
             the
             Devill
             in
             his
             shape
             .
             And
             which
             place
             is
             most
             impertinently
             brought
             to
             prove
             Christs
             descense
             into
             hel
             ,
             by
             the
             apparition
             of
             any
             such
             spirit
             cōming
             out
             of
             hell
             of
             the
             damned
             .
          
           
             As
             for
             Fathers
             ,
             whom
             he
             onlie
             citeth
             ▪
             
               Jerome
            
             explaineth
             himself
             on
             
               Ephes
               .
            
             4.
             9.
             what
             he
             sayeth
             on
             
               v.
            
             8.
             
             Next
             ,
             
               Augustin
            
             on
             psal
             .
             171.
             hath
             
             nothing
             of
             
               Limbus
               patruū
            
             or
             
               Christs
            
             descense
             there
             ,
             and
             as
             for
             
               Gregorie
            
             there
             is
             no
             such
             place
             as
             he
             mentioneth
             ,
             lib.
             3.
             
             Moral
             .
             cap.
             20.
             
             For
             that
             book
             hath
             onlie
             17.
             chapters
             in
             it
             .
          
        
         
           
             47
             THat
             there
             is
             no
             purgatorie
             fire
             ,
             or
             other
             prison
             wherein
             sinn●s
             may
             be
             satisfied
             for
             ,
             after
             this
             life
             .
          
           
             VVHich
             saith
             he
             is
             contrar
             to
             1.
             
             
               Cor.
               3.
               13.
               15.
               
               The
               fire
               shall
               try
               everie
               mans
               work
               of
               what
               sort
               it
               is
               ,
               if
               any
               mans
               work
               be
               burnt
               ,
               he
               shal
               suffer
               losse
               .
               yet
               he
               himself
               shall
               be
               saved
               ,
               yet
               so
               as
               by
               fire
               .
            
             To
             which
             I
             answer
             ,
             or
             rather
             their
             owne
             
               Estius
            
             on
             this
             place
             ,
             saying
             ,
             
               Sindrie
               expoundeth
               this
               place
            
             (
             sayeth
             he
             )
             
               of
               Purgatorie
               ,
               wherein
               after
               this
               life
               ,
               and
               before
               the
               day
               of
               the
               last
               judgement
               the
               soules
               of
               the
               just
               are
               purged
               from
               their
               lighter
               sinnes
               ,
               but
               it
               appeareth
               that
               this
               cannot
               
               be
               said
            
             (
             sayeth
             he
             )
             
               both
               because
               the
               words
               showeth
               that
               the
               day
               of
               particular
               judgement
               is
               not
               to
               bee
               understood
               ,
               but
               of
               the
               generall
               judgement
               ,
               whereas
               the
               purging
               of
               the
               soules
               pertaineth
               to
               the
               particular
               judgement
               ,
               as
               also
               because
               the
               fire
               of
               purgatorie
               doth
               not
               try
               everie
               mans
               work
            
             (
             sayth
             he
             )
             
               but
               punisheth
               onlie
               the
               evill
               works
               of
               good
               men
               .
               Bellarmin
            
             also
             lib.
             1.
             de
             purg
             .
             cap.
             5.
             sayeth
             ,
             
               That
               the
               word
            
             (
             fire
             )
             
               in
               the
               13.
               and
               14.
               verses
               is
               to
               taken
               onlie
               allegoricallie
               ,
               and
               that
               the
               fire
               of
               purgatorie
               is
               not
               thereby
               to
               bee
               meant
               ,
               for
               of
               this
               fire
               the
               Apostle
               sayes
               it
               shall
               burne
               the
               work
               ,
               not
               the
               worker
            
             (
             sayeth
             he
             )
             
               and
               therefore
               a
               purging
               or
               afflicting
               fire
               of
               persons
               is
               not
               meant
               thereby
               ,
            
             onlie
             hee
             would
             haue
             the
             word
             
               (
               fire
               )
            
             in
             the
             15.
             verse
             to
             bee
             taken
             in
             another
             sense
             than
             in
             the
             other
             two
             verses
             ,
             and
             therby
             to
             be
             meant
             the
             fire
             of
             purgatorie
             ,
             but
             
             
               Estius
            
             answereth
             unto
             him
             thus
             ,
             &
             refuteth
             him
             ,
             saying
             ,
             
               That
               not
               without
               just
               cause
               it
               seemeth
               to
               be
               absurd
               ,
               that
               the
               Apostle
               in
               one
               Text
               of
               so
               few
               words
               would
               speake
               of
               fire
               in
               so
               diverse
               significations
               ,
               neither
               can
               any
               easilie
               be
               perswaded
            
             (
             sayeth
             hee
             )
             
               that
               in
               the
               third
               place
               a
               purgatorie
               fire
               of
               soules
               can
               be
               signified
               ,
               when
               as
               in
               the
               first
               and
               second
               place
               ,
               another
               and
               diverse
               fire
               from
               that
               is
               understood
               .
            
             And
             then
             he
             subjoines
             after
             the
             naming
             of
             some
             Romanist
             Divines
             that
             hath
             expounded
             these
             words
             otherwise
             thā
             hee
             doth
             ,
             saying
             ,
             
               Let
               none
               marvell
               that
               I
               haue
               not
               followed
               these
               authours
               in
               all
               things
               ,
               because
               that
               neither
               thēselves
               amongst
               themselves
               do
               alwayes
               agree
               ▪
            
             Such
             is
             his
             testimonie
             of
             their
             braged
             of
             unitie
             .
          
           
             The
             second
             place
             is
             
               Iohn
               11.
               22.
               
               But
               I
               know
               that
               even
               now
            
             (
             sayeth
             
               Martha
            
             to
             Christ
             )
             
               Whatsoever
               thou
               
               will
               ask
               of
               God
               ,
               he
               will
               give
               it
               thee
               .
            
             Ergo
             there
             is
             a
             fi●e
             of
             purgatorie
             ,
             is
             as
             good
             a
             consequence
             ,
             as
             to
             say
             ,
             ergo
             the
             staff
             is
             in
             the
             corner
             .
          
           
             The
             third
             place
             is
             
               Act.
               2.
               24.
               
               Whom
               God
               hath
               raised
               up
               loosing
               the
               sorrowes
               of
               hell
               ,
            
             that
             is
             ,
             
               loosing
               men
               one
               of
               their
               paines
               there
            
             (
             sayeth
             he
             )
             To
             which
             I
             answer
             1.
             
             That
             he
             shamefullie
             perverteth
             the
             Text
             ,
             for
             it
             is
             in
             the
             originall
             ,
             
               Thanatu
               ,
            
             &
             in
             our
             translation
             ,
             and
             their
             owne
             interlinear
             ,
             
               (
               the
               sorrowes
               of
               death
               ,
            
             &
             not
             
               hell
               )
            
             So
             that
             altho
             he
             pretended
             in
             the
             Preface
             ,
             &
             promised
             to
             refute
             our
             doctrine
             by
             the
             expresse
             text
             of
             our
             owne
             Bible
             ,
             yet
             heere
             he
             grosslie
             passeth
             therefra
             ,
             and
             for
             establishing
             of
             his
             purgatorie
             ,
             he
             purgeth
             out
             the
             word
             
               (
               death
               )
            
             &
             putteth
             in
             
               (
               hell
               )
            
             in
             place
             therof
             which
             is
             a
             bold
             corrupting
             .
             2.
             
             The
             text
             speaketh
             onlie
             of
             Christs
             owne
             being
             
             loosed
             from
             the
             sorrowes
             of
             death
             ,
             and
             not
             of
             his
             loosing
             any
             other
             persons
             from
             the
             same
             ,
             and
             farre
             lesse
             from
             hell
             ,
             or
             any
             other
             place
             of
             purgatorie
             ,
             which
             thing
             was
             done
             by
             his
             resurrection
             .
             Therfore
             sayeth
             Cardinall
             
               Cajetā
            
             on
             this
             place
             ,
             
               The
               sorrowes
               were
               the
               sorrowes
               of
               death
            
             (
             saieth
             he
             )
             
               by
               which
               is
               was
               impossible
               that
               hee
               could
               bee
               holden
               ,
            
             to
             wit
             ,
             
               Christ
               .
            
          
           
             The
             fourth
             place
             is
             1.
             
             
               Cor
               15.
               29.
               
               Otherwise
               what
               shall
               they
               do
               who
               are
               baptised
               for
               the
               dead
               ?
            
             That
             is
             ,
             afflict
             themselves
             &
             do
             penance
             for
             them
             that
             are
             in
             purgatorie
             (
             sayeth
             hee
             )
             To
             which
             I
             answer
             1.
             
             
               That
               this
               can
               not
               be
               said
               of
               voluntarie
               afflicting
               thēselves
               ,
               as
               by
               praiers
               almes
               and
               fasting
               undertaken
               for
               the
               help
               of
               the
               dead
            
             (
             sayeth
             their
             owne
             
               Estius
            
             on
             this
             place
             )
             
               which
               if
               Paull
               had
               meant
               hee
               had
               not
               said
               ,
               who
               are
               baptised
               ,
               as
               if
               it
               
               were
               by
               others
               ,
               but
               who
               baptise
               themselves
               for
               the
               dead
            
             (
             sayeth
             hee
             )
             The
             exposition
             then
             which
             he
             sayeth
             is
             worthiest
             to
             be
             preferred
             before
             al
             others
             ,
             and
             which
             
               Epiphanius
            
             (
             haeres
             .
             28.
             )
             received
             from
             them
             who
             wer
             before
             him
             as
             approven
             ,
             is
             this
             (
             sayeth
             
               Estius
               )
            
             to
             wit
             ,
             
               That
               these
               ar
               said
               to
               be
               baptised
               for
               the
               dead
               ,
               who
               having
               no
               hope
               of
               longer
               life
               heere
               ,
               but
               as
               dead
               men
               ,
               did
               craue
               &
               get
               baptisme
               ,
               reallie
               heerby
               declaring
               that
               they
               were
               baptised
               for
               the
               dead
               ,
               that
               is
               ,
               for
               this
               end
               that
               baptisme
               (
               which
               witnesseth
               their
               faith
               in
               the
               trinitie
               )
               might
               bee
               profitable
               to
               them
               at
               that
               time
               when
               they
               departed
               this
               life
               ,
               and
               were
               to
               enter
               into
               the
               condition
               of
               the
               dead
               .
               As
               if
               the
               Apostle
               had
               said
               ,
               if
               there
               were
               no
               resurrection
               of
               the
               bodie
               at
               all
               ,
               what
               fruit
               can
               they
               reape
               who
               are
               baptised
               ?
               being
               about
               to
               die
               ,
               or
               counted
               for
               dead
               ,
               and
               who
               for
               this
               cause
               professe
               that
               
               they
               were
               baptised
               ,
               in
               respect
               of
               that
               future
               estate
               that
               is
               after
               this
               life
               ,
               and
               this
               meaning
               is
               most
               cleare
               ,
               pure
               and
               simple
            
             (
             sayeth
             
               Estius
               )
               and
               most
               ●itt
               to
               prove
               what
               the
               Apostle
               intendeth
               ,
               and
               which
               others
               also
               doth
               approve
            
             (
             saith
             he
             )
             Which
             exposition
             likewise
             the
             Iesuite
             also
             
               A-lapide
            
             approveth
             as
             most
             simple
             and
             plaine
             ,
             declaring
             also
             that
             it
             is
             
               Chrisostoms
               .
            
             And
             so
             it
             proveth
             no
             purgatorie
             at
             all
             .
          
           
             The
             fi●th
             place
             is
             
               Luke
               19.
               6.
               
               Make
               you
               friends
               of
               the
               mammon
               of
               unrighteousnes
               ,
               that
               when
               yee
               faile
               ,
               they
               may
               receiue
               you
               into
               everlasting
               habitations
               .
            
             To
             which
             I
             answere
             ,
             That
             this
             place
             proveth
             nowise
             after
             death
             any
             fire
             of
             pu●gatorie
             ,
             but
             rather
             the
             contrarie
             ,
             that
             when
             the
             godlie
             and
             charitable
             persons
             faile
             ,
             that
             is
             ▪
             die
             ,
             they
             are
             received
             presentli●
             into
             the
             eternall
             habitations
             of
             heavenlie
             glorie
             .
             Therfore
             saith
             
             
               Bellarmin
            
             (
             lib.
             1.
             de
             sanctis
             cap.
             3.
             on
             2.
             
             
               Cor.
               5.
               1.
               )
               The
               Apostles
               reasoning
               heere
               is
               excellent
            
             (
             sayeth
             he
             )
             
               to
               wit
               ,
               if
               this
               mortall
               life
               perish
               we
               haue
               instantlie
               another
               far
               better
               in
               the
               heavens
               ,
               for
               God
               is
               no
               read●er
               to
               punish
            
             sayeth
             he
             (
             lib.
             1.
             de
             sanctis
             .
             cap.
             6.
             )
             
               than
               to
               reward
               .
            
             whence
             it
             followes
             ,
             that
             if
             the
             wicked
             after
             death
             presentlie
             go
             to
             hell
             ,
             that
             the
             godly
             in
             likemanner
             after
             death
             presentlie
             go
             to
             heaven
             ,
             and
             consequentlie
             to
             no
             fire
             of
             purgatorie
             .
          
           
             The
             sixth
             place
             is
             
               Luke
               ,
               23.
               42.
               
               Lord
               remember
               me
               when
               thou
               commeth
               into
               thy
               kingdom
               .
            
             which
             showeth
             (
             sayeth
             he
             )
             that
             soules
             may
             be
             helped
             after
             death
             .
             Which
             indeed
             we
             grant
             ,
             by
             Christs
             receiving
             thē
             into
             his
             heavenlie
             kingdome
             ,
             as
             is
             heere
             by
             the
             Theef
             petitioned
             ,
             but
             no
             word
             is
             here
             of
             Christs
             helping
             out
             of
             a
             hel●●sh
             purgatorie
             .
             Thus
             
             wee
             see
             by
             how
             weake
             arguments
             hee
             would
             prove
             his
             Purgatorie
             ,
             which
             
               B
               Fisher
            
             (
             cont
             .
             
               Luth
            
             art
             ▪
             18.
             )
             granteth
             
               was
               knowne
               but
               of
               late
               onlie
               ,
               and
               after
               many
               ages
               believed
               .
               And
               therefore
               little
               or
               no
               mention
               is
               of
               it
               in
               the
               ancient
               fathers
            
             (
             sayeth
             hee
             )
             and
             yet
             ,
             which
             
               Bellarmin
            
             sayeth
             is
             a
             doctrine
             of
             faith
             of
             such
             consequence
             .
             
               That
               hee
               that
               believeth
               not
               purgatorie
               to
               ●e
               shall
               never
               come
               ther
               ,
               but
               shall
               be
               tormented
               in
               hels
               fire
               for
               ever
               .
            
             (
             sayeth
             he
             lib.
             1.
             de
             purg
             .
             cap.
             15.
             )
             and
             so
             he
             condemneth
             all
             the
             easterne
             or
             greeke
             churches
             to
             hel
             ,
             (
             beside
             the
             Protestants
             )
             which
             notwithstanding
             the
             B.
             of
             
               Bitonto
            
             in
             his
             oration
             before
             the
             Councell
             of
             
               Trent
            
             acknowledgeth
             to
             be
             
               the
               only
               mother
               Church
               of
               the
               Roman
               .
            
          
           
             As
             for
             fathers
             whō
             he
             citeth
             ,
             
               Ambrose
            
             in
             that
             place
             speaketh
             onlie
             of
             the
             fire
             of
             Gods
             judgement
             .
             
               Jerome
            
             
             also
             speaketh
             nothing
             of
             a
             popish
             purgatory
             ,
             &
             as
             for
             
               Gregory
            
             he
             saies
             
               That
               the
               fire
               wherof
               the
               Apostle
               speaketh
               1.
               
               Cor.
               3.
               13.
               may
               be
               meant
               of
               the
               fire
               of
               affliction
               .
            
             And
             as
             for
             any
             other
             fire
             ,
             he
             buildeth
             it
             on
             
               Math.
            
             12.
             32.
             which
             both
             by
             
               Mark
            
             3.
             29.
             and
             by
             the
             fathers
             that
             comment
             on
             that
             place
             ,
             as
             also
             by
             Romanists
             themselves
             ,
             as
             
               Carthusian
            
             and
             
               Arboreus
               ,
            
             maketh
             nowise
             for
             purgatory
             .
             And
             as
             for
             
               Origen
            
             hee
             speaketh
             onlie
             of
             the
             fire
             of
             affliction
             .
             yea
             ,
             their
             B.
             
               Fisher
            
             cont
             .
             
               Luth.
            
             art
             .
             18.
             sayeth
             ,
             
               That
               ther
               is
               little
               or
               no
               mention
               of
               it
               in
               the
               ancient
               fathers
               at
               all
               .
            
          
        
         
           
             48
             THat
             it
             is
             not
             lawfull
             to
             make
             or
             haue
             images
             .
          
           
             VVHich
             is
             contrarie
             (
             saith
             he
             )
             to
             
               Exod.
               25.
               18.
               
               And
               thou
               shall
               make
               two
               Cherubims
               of
               beaten
               gold
               &c.
            
             As
             also
             to
             the
             1.
             
             
               King.
               6.
               35.
               
               And
               he
               car●ed
               theron
               Cherubims
               ,
               
               and
               palme
               trees
               &c.
               
            
             Whence
             he
             inferreth
             that
             these
             graven
             Angels
             ,
             were
             images
             of
             the
             highest
             order
             of
             Angels
             (
             one
             excepted
             )
             which
             
               S.
               Ierome
            
             witnesseth
             that
             the
             Iewes
             worshiped
             .
             To
             whom
             I
             answere
             ,
             where
             
               Moses
            
             is
             commanded
             to
             make
             two
             Cherubims
             of
             gold
             ,
             and
             place
             them
             in
             the
             holiest
             ,
             &
             where
             
               Solomon
            
             on
             the
             doors
             of
             the
             Oracle
             caused
             carve
             Cherubims
             in
             like-manner
             .
             Both
             had
             a
             particular
             warrant
             from
             God
             to
             do
             so
             ,
             which
             Papists
             haue
             not
             for
             making
             their
             Images
             of
             the
             blessed
             Trinitie
             ,
             and
             of
             saints
             ,
             setting
             them
             up
             in
             publick
             places
             of
             divine
             worship
             to
             be
             adored
             .
             And
             therefore
             worthie
             &
             remarkable
             is
             that
             speech
             of
             
               Tertullian
            
             answering
             the
             ancient
             Idolaters
             ,
             who
             objected
             in
             likemanner
             for
             their
             defe●ce
             
               Moses
            
             his
             making
             and
             setting
             up
             of
             a
             brasen
             serpent
             
             to
             whō
             
               Tertulliā
            
             (
             l.
             1.
             de
             idololatria
             )
             replyeth
             saying
             ,
             
               One
               and
               the
               same
               God
               both
               by
               his
               generall
               Law
               forebad
               any
               image
               to
               be
               made
            
             (
             ●aieth
             he
             )
             
               as
               also
               by
               his
               extraordinarie
               and
               speciall
               command
               ,
               willed
               an
               image
               of
               a
               serpent
               to
               be
               made
               ,
               if
               then
               thou
               be
               obedient
               to
               the
               same
               God
            
             (
             sayeth
             hee
             )
             
               thou
               hast
               this-law
               of
               his
               ,
               Make
               thee
               no
               graven
               image
               ,
               but
               if
               thou
               respect
               the
               image
               of
               the
               serpent
               that
               was
               afterward
               made
               by
               Moses
               ,
               then
               do
               thou
               a●
               Moses
               did
            
             (
             sayeth
             he
             )
             
               and
               make
               no
               image
               against
               the
               Law
               ,
               unlesse
               God
               cōmand
               thee
               as
               he
               did
               Moses
               .
            
             Whose
             word
             is
             a
             Law.
             
          
           
             Next
             ,
             where
             he
             saieth
             ,
             that
             
               S.
               Jerome
            
             witnesses
             that
             the
             Iewes
             worshiped
             these
             images
             of
             the
             Cherubims
             .
             I
             answere
             1.
             
             That
             they
             wer
             not
             seene
             by
             them
             ,
             seing
             they
             were
             placed
             in
             the
             holie
             of
             holies
             ,
             into
             which
             the
             High-Priest
             onlie
             entered
             
             once
             in
             the
             year
             onlie
             .
             2.
             
             Their
             owne
             
               Estius
            
             on
             
               Heb.
            
             9.
             5.
             testifieth
             the
             contrarie
             saying
             ,
             
               Neither
               were
               the
               Cherubims
               placed
               in
               the
               Sanctuary
               to
               be
               worshiped
            
             (
             sayeth
             he
             )
             
               but
               both
               for
               the
               signification
               of
               things
               to
               come
               ,
               as
               also
               for
               augmenting
               the
               majestie
               of
               the
               place
               .
            
          
           
             His
             next
             place
             is
             ,
             
               Hebr.
               9.
               1.
               5.
               
               Where
               the
               images
               of
               the
               Cherubims
               ar
               called
               divine
               ordinances
               .
            
             To
             which
             I
             answere
             ,
             That
             this
             confirmeth
             what
             hath
             beene
             said
             ,
             to
             wit
             ,
             that
             those
             were
             made
             by
             Gods
             speciall
             command
             ,
             and
             what
             God
             cōmanded
             under
             the
             law
             to
             be
             done
             ,
             as
             typicall
             and
             significative
             of
             more
             spirituall
             things
             under
             the
             gospell
             ,
             (
             as
             the
             Apostle
             showeth
             
               v.
            
             8.
             9.
             10.
             
             )
             was
             a
             sufficiēt
             warrāt
             ,
             the
             like
             wher
             of
             papists
             haue
             not
             for
             their
             unwarrantable
             making
             of
             the
             images
             of
             the
             Trinitie
             &
             others
             abused
             to
             idolatrie
             .
          
        
         
           
           
             49
             THat
             it
             is
             not
             lawfull
             to
             reverence
             images
             or
             to
             give
             any
             honour
             to
             dead
             &
             insensible
             things
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Exod.
               3.
               5.
               
               Where
               Moses
               is
               commanded
               to
               put
               off
               his
               shoes
               before
               he
               drew
               neare
               to
               the
               burning
               bush
               ,
               because
               the
               place
               whereon
               he
               stood
               was
               holie
               ground
               .
            
             To
             which
             I
             answere
             ,
             1.
             
             That
             it
             seemeth
             strange
             to
             me
             ,
             that
             for
             adoration
             of
             images
             ,
             hee
             should
             bring
             any
             scripture
             ,
             seing
             their
             bishop
             
               Melchior
               Canus
            
             ingenouslie
             acknowledgeth
             (
             lib.
             3.
             de
             Trad.
             cap.
             3.
             fund
             .
             3.
             )
             ▪
             That
             the
             worship
             of
             images
             is
             not
             contained
             in
             scripture
             ,
             neither
             clearlie
             ,
             nor
             obscurelie
             .
             2.
             
             As
             their
             
               Cassander
            
             testifieth
             (
             consult
             .
             21.
             )
             the
             adoration
             of
             images
             was
             condemned
             in
             the
             Councell
             of
             
               Frankfoord
               ,
            
             as
             contrarie
             to
             scripture
             .
             3.
             
             This
             reverence
             that
             was
             done
             by
             
               Moses
            
             by
             
             putting
             off
             his
             shoes
             was
             not
             to
             the
             sens●es
             ground
             ,
             called
             holy
             ,
             because
             of
             Gods
             holie
             presence
             at
             that
             time
             there
             ,
             but
             to
             the
             Lord
             himself
             ,
             who
             was
             manifesting
             himself
             ther
             both
             by
             voice
             &
             vision
             ,
             as
             
               Hugo
               de
               S.
               victore
            
             showeth
             ,
             and
             as
             their
             bishop
             also
             
               Lipomanus
            
             in
             his
             catena
             upon
             
               Exod.
            
             and
             
               Cajetan
            
             whom
             he
             citeth
             doth
             there
             also
             teach
             .
          
           
             The
             second
             place
             which
             he
             bringeth
             ,
             is
             psal
             .
             99.
             5.
             
             
               Adore
               ye
               his
               footstoole
               ,
               for
               it
               is
               holie
               .
            
             By
             which
             literallie
             is
             understood
             the
             Ark
             ,
             which
             was
             worshiped
             by
             the
             Iewes
             (
             saith
             he
             )
             in
             regard
             of
             the
             images
             that
             were
             set
             on
             it
             .
             To
             which
             I
             answer
             ,
             1.
             
             That
             he
             perverteth
             the
             Text
             ,
             for
             the
             words
             are
             (
             as
             the
             originall
             ,
             and
             their
             own
             interlinear
             hath
             )
             
               Adore
               yee
               at
               his
               footstoole
               ,
               for
               he
               is
               holie
               ,
            
             so
             that
             it
             is
             God
             ,
             &
             not
             his
             footstoole
             that
             was
             to
             bee
             adored
             ,
             2.
             
             In
             the
             
             same
             psalme
             
               v.
            
             9.
             
             It
             is
             said
             ,
             
               worship
               yee
               at
               his
               holie
               hill
               ,
               for
               the
               Lord
               our
               God
               is
               holie
               ,
            
             which
             justifieth
             the
             former
             exposition
             ,
             and
             not
             ,
             worship
             ye
             his
             holy
             hill
             .
             3.
             his
             reason
             is
             both
             naughty
             &
             false
             .
             First
             ,
             naughtie
             ,
             because
             the
             Iewes
             (
             saith
             he
             )
             worshiped
             the
             Ark
             ,
             because
             of
             the
             images
             ,
             that
             wer
             set
             on
             it
             ▪
             whence
             it
             would
             follow
             that
             not
             only
             images
             thēselves
             were
             to
             bee
             worshiped
             ,
             but
             also
             the
             places
             wherein
             ,
             or
             wheron
             they
             are
             set
             .
             2.
             
             False
             ,
             because
             ,
             as
             their
             
               Estius
            
             on
             
               Heb.
            
             9.
             5.
             testifieth
             
               That
               these
               images
               of
               the
               Cherubims
               were
               placed
               in
               the
               sanctuarie
               or
               Ark
               ,
               not
               to
               be
               worshiped
            
             (
             sayeth
             he
             )
             
               but
               for
               the
               signification
               of
               things
               to
               come
               ,
            
             and
             wer
             not
             to
             be
             seene
             by
             the
             people
             .
             And
             4.
             suppose
             it
             were
             ,
             
               Adore
               ye
               his
               footstoole
               ,
            
             yet
             
               Augustin
            
             on
             that
             place
             ,
             ●elleth
             us
             ,
             that
             thereby
             is
             meaned
             Christs
             humanitie
             ,
             which
             being
             
             ●nited
             to
             his
             Deitie
             in
             a
             personall
             union
             ,
             is
             therefore
             to
             be
             adored
             ,
             &
             this
             exposition
             doth
             
               Lyra
            
             follow
             ,
             as
             also
             
               Lombard
               ,
               Carthusian
               ,
               Durand
               .
            
             in
             his
             rationale
             divin
             .
             lib.
             4.
             p.
             60.
             and
             the
             Doctours
             of
             
               Duay
            
             in
             their
             notes
             on
             this
             place
             likewise
             .
          
           
             The
             third
             place
             is
             ,
             
               Philip.
               2.
               10.
               
               At
               the
               Name
               of
               Iesus
               everie
               knee
               shal
               ●owe
               .
            
             whence
             he
             inferres
             ,
             that
             seing
             words
             are
             representing
             signes
             ,
             or
             images
             to
             the
             eare
             ,
             as
             other
             images
             are
             to
             the
             eye
             ,
             therefore
             also
             they
             are
             to
             be
             worshiped
             ,
             aswell
             as
             the
             former
             .
             To
             which
             I
             answere
             ,
             that
             beside
             
               O
               Ecumenius
               ,
               Theophylect
               ,
               Sedulius
            
             and
             
               Haymo
               ,
            
             also
             their
             owne
             
               Aquinas
               ,
            
             all
             of
             them
             testifie
             ,
             that
             the
             name
             is
             put
             for
             himself
             who
             is
             named
             ,
             and
             so
             likewise
             sayth
             their
             late
             
               Estius
               And
               that
               by
               bowing
               the
               knee
               is
               signified
               by
               a
               metonomie
               ,
               subjection
            
             (
             sayeth
             he
             )
             
               therefore
               the
               meaning
               
               is
               ,
               that
               all
               who
               are
               in
               any
               place
               ,
               knowing
               that
               man
               who
               is
               called
               Iesus
               to
               be
               the
               sonne
               of
               God
               ,
               and
               God
               himself
               trulie
               ,
               they
               shall
               submitt
               themselves
               to
               him
            
             (
             sayeth
             hee
             )
             
               as
               God
               and
               Lord
               over
               all
               .
            
          
           
             The
             fourth
             place
             is
             
               Numb
               .
            
             21.
             8.
             
             Where
             the
             Lord
             sayeth
             to
             Moses
             ,
             
               Make
               thee
               a
               firie
               serpent
               ,
               and
               set
               it
               on
               a
               pole
               ,
               and
               it
               shall
               some
               to
               pass
               that
               every
               one
               that
               is
               bitt
               or
               stinged
               ,
               when
               he
               looketh
               on
               it
               shall
               liue
               .
            
             Whence
             hee
             gathereth
             ,
             that
             an
             image
             may
             not
             onlie
             be
             made
             and
             set
             up
             to
             be
             looked
             upon
             ,
             but
             also
             reverenced
             or
             adored
             .
             To
             whom
             I
             answer
             1.
             with
             
               Tertullian
            
             before
             cited
             ,
             that
             for
             making
             and
             setting
             up
             that
             serpent
             to
             be
             looked
             upon
             for
             a
             miraculous
             cure
             ,
             
               Moses
            
             had
             an
             expresse
             divine
             precept
             ,
             with
             a
             promise
             ,
             which
             papists
             haue
             not
             for
             making
             their
             Idolatrous
             images
             of
             the
             Trinitie
             ,
             
             and
             such
             like
             ,
             but
             a
             precept
             in
             the
             contrarie
             2.
             
             For
             reverence
             or
             adoration
             ,
             there
             is
             no
             such
             thing
             in
             the
             Text
             ,
             but
             on
             the
             contrarie
             wee
             see
             the
             unlawfulnes
             therof
             ,
             by
             that
             practise
             of
             godly
             
               Hezekiah
            
             in
             breaking
             the
             same
             when
             it
             became
             to
             be
             adored
             .
             2.
             
             
               King.
            
             18.
             because
             ,
             as
             their
             owne
             
               Biel
            
             showeth
             on
             the
             canon
             of
             the
             Masse
             lect
             .
             47.
             
             
               This
               was
               grosse
               idolatrie
               ,
               and
               that
               this
               godly
               king
               by
               breaking
               the
               same
               removed
               the
               occasion
               thereof
               ,
            
             (
             sayeth
             hee
             )
             3.
             
             In
             his
             answere
             to
             the
             objection
             of
             this
             place
             2.
             
             
               King.
            
             18.
             he
             granteth
             that
             this
             worshiping
             of
             that
             serpent
             was
             the
             abuse
             thereof
             ,
             and
             so
             contradicteth
             himself
             .
          
           
             And
             as
             for
             fathers
             whom
             he
             cites
             ,
             I
             cannot
             admire
             enough
             his
             impudencie
             ,
             beside
             his
             wresting
             of
             scripture
             ,
             seing
             their
             own
             
               Cassander
            
             (
             cōsult
             .
             art
             .
             21.
             )
             fayth
             ,
             
               How
               much
               the
               
               anciēt
               fathers
               of
               the
               primitive
               Church
               did
               abhore
               all
               veneration
               of
               images
               ,
               Origen
               as
               one
               ,
               declareth
               against
               Celsus
            
             lib.
             7.
             (
             sayeth
             he
             )
             
               Whence
               also
               it
               was
               ,
               that
               in
               the
               second
               Councell
               of
               Nice
               ,
               under
               Constantine
               and
               Irene
               when
               some
               decrees
               were
               made
               concerning
               the
               adoration
               of
               images
               ,
               and
               that
               a
               copy
               thereof
               was
               brought
               to
               the
               Emperour
               Charles
               ,
               he
               indicted
               a
               Councell
               at
               Frank
               foord
            
             (
             anno
             794.
             )
             
               at
               which
               the
               Popes
               legats
               were
               present
               ,
               wherein
               by
               the
               unanimous
               consent
               of
               all
               the
               westerne
               Bishops
               ,
               the
               decree
               of
               that
               Nicen
               Councell
               was
               condemned
               ,
               as
               being
               contrarie
            
             (
             remarke
             )
             
               both
               to
               scripture
               ,
               and
               to
               the
               doctrine
               of
               the
               ancient
               Fathers
               as
               also
               to
               the
               custome
               of
               the
               Romā
               Church
            
             (
             sayeth
             he
             )
             
               neither
               did
               that
               subterfuge
               ▪
               then
               prevaile
               ,
               which
               used
               to
               be
               alleadged
               by
               some
               ,
               that
               they
               giue
               not
               the
               honour
               to
               the
               images
               thēselves
               ,
               but
               to
               them
               whom
               they
               represent
               ,
               for
               
               this
               excuse
            
             (
             saith
             he
             )
             
               was
               also
               given
               by
               pagans
               for
               their
               adoration
               of
               their
               Images
               ,
               as
               wee
               may
               see
               in
               Arnobius
               ,
               as
               also
               in
               Augustin
               on
               psal
               .
            
             113.
             4.
             
             Or
             as
             wee
             reckon
             ,
             psal
             .
             115.
             
             And
             yet
             he
             citeth
             
               Augustin
            
             &
             
               Gregorie
               ,
            
             who
             in
             his
             epistle
             to
             
               Serenus
               ,
            
             lib.
             9.
             epist
             .
             9.
             cōdemnes
             all
             worship
             of
             images
             ,
             as
             
               Ambrose
            
             doeth
             likewise
             in
             his
             oration
             on
             the
             death
             of
             
               Theodosius
               ,
            
             calling
             such
             worship
             
               an
               heathnish
               errour
               ,
            
             Neither
             is
             any
             such
             thing
             in
             
               Basil
            
             or
             
               Chrisostome
            
             whom
             hee
             citeth
             ,
             that
             maketh
             for
             the
             worship
             of
             images
             ,
             and
             as
             for
             
               Damascen
            
             alleadging
             it
             to
             bee
             an
             Apostolicall
             tradition
             onelie
             .
             This
             maketh
             against
             him
             ,
             who
             cited
             for
             image
             worship
             ,
             testimonies
             of
             scripture
             ,
             beside
             ,
             that
             
               Damascen
            
             is
             but
             late
             ,
             &
             ●ainted
             with
             grosse
             errours
             ,
             as
             the
             denying
             of
             the
             procession
             of
             the
             holie
             Ghost
             ,
             (
             lib.
             1.
             orthod
             .
             fidei
             )
             
             And
             to
             what
             hight
             of
             grosse
             idolatrie
             their
             worship
             of
             images
             is
             come
             ,
             shall
             be
             evidenced
             ,
             both
             by
             their
             doctrine
             ,
             as
             likewise
             their
             practise
             ,
             and
             both
             these
             onlie
             out
             of
             themselves
             .
             And
             1.
             for
             their
             doctrine
             ,
             
               all
               the
               schoolmen
            
             [
             sayth
             their
             Bishop
             
               Peresius
            
             de
             trad
             .
             p.
             3.
             )
             
               D●teach
               that
               the
               images
               themselves
               are
               to
               be
               worshiped
               with
               that
               same
               worship
               as
               these
               whom
               they
               represent
               ,
               &
               therfore
               that
               the
               Images
               of
               God
               and
               of
               Christ
               are
               to
               bee
               worshiped
               with
               that
               highest
               sort
               ,
               which
               they
               call
               Latria
               ,
            
             as
             
               Bellarmin
            
             also
             witnesseth
             ,
             lib.
             2.
             de
             imag
             .
             cap.
             20.
             
             §
             .
             2.
             likewise
             sayeth
             he
             cap.
             21
             
               That
               the
               images
               of
               Christ
               and
               of
               the
               saints
               are
               to
               be
               worshiped
               ,
               not
               onlie
               by
               accident
               or
               improperlie
               ,
               but
               also
               for
               themselves
               &
               properlie
               ,
               so
               that
               themselves
               terminateth
               the
               worship
               ,
               as
               they
               are
               considered
               in
               themselves
               ,
               and
               not
               onlie
               as
               they
               supplie
               the
               place
               of
               
               them
               whom
               they
               represent
               ,
               for
               if
               the
               image
            
             (
             sayth
             he
             )
             
               were
               to
               be
               worshiped
               but
               improperlie
               ,
               to
               wit
               ,
               because
               before
               it
               ,
               or
               in
               it
               ,
               or
               by
               it
               ,
               that
               which
               it
               representeth
               is
               adored
               ,
               then
               certainlie
            
             (
             sayeth
             he
             )
             
               it
               might
               be
               denyed
               that
               images
               were
               to
               be
               worshiped
               at
               all
               .
            
             So
             that
             for
             defēce
             of
             this
             their
             doctrine
             ,
             
               they
               ar
               forced
               to
               use
               most
               subtile
               distinctions
               ,
               which
               scarce
               themselves
               understand
               ,
               let
               be
               the
               unlearned
               people
            
             sayeth
             
               Bellarmin
               .
            
             lib.
             2.
             de
             imag
             .
             cap.
             22.
             
             §
             .
             quarto
             .
          
           
             Next
             ,
             for
             their
             practise
             ,
             
               It
               is
               more
               manifest
               than
               it
               can
               be
               by
               many
               words
               exprest
            
             (
             sayth
             their
             
               Cassander
            
             (
             consult
             .
             art
             .
             21.
             )
             
               that
               the
               worship
               of
               Images
               is
               come
               to
               that
               hight
               as
               ever
               that
               adoration
               was
               ,
               which
               was
               by
               Pagans
               given
               to
               their
               Id●ls
               .
            
             And
             they
             so
             
               dote
               upon
               them
            
             (
             sayeth
             their
             
               Gabriel
               Biel
            
             in
             canone
             Missae
             ,
             lect
             .
             49●
             )
             
               That
               they
               belieue
               a
               certaine
               Deitie
               ,
               
               grace
               or
               holinesse
               to
               be
               in
               them
               ,
               whereby
               they
               are
               able
               to
               work
               miracles
               ,
               restore
               health
               and
               deliver
               from
               dangers
               ,
               out
               of
               the
               confidence
               of
               the
               forenamed
               ,
               being
               mo●ed
               to
               worship
               them
               ,
               that
               they
               may
               obtaine
               some
               of
               the
               former
               things
               frō
               them
               ,
               whence
               it
               is
               also
            
             (
             sayth
             hee
             )
             
               that
               they
               vowe
               and
               obliege
               themselves
               to
               undergo
               pilgramages
               ,
               some
               to
               this
               &
               some
               to
               that
               Church
               ,
               according
               as
               they
               respect
               the
               images
               ,
               believing
               that
               this
               Image
               in
               such
               a
               place
               is
               of
               greater
               vertue
               than
               that
               in
               another
               ,
               and
               to
               be
               more
               famous
               for
               miracles
               &
               of
               greater
               power
               .
               And
               if
               at
               any
               time
               miracles
               bee
               wrought
               ,
               upon
               men
            
             (
             sayeth
             he
             )
             
               who
               haue
               recourse
               unto
               them
               ,
               this
               is
               not
               by
               the
               vertue
               of
               the
               image
               ,
               but
               somtimes
               by
               the
               operation
               of
               the
               devill
               to
               deceiue
               such
               idolatroꝰ
               worshippers
               ,
               God
               so
               permitting
               ,
               and
               their
               infidelitie
               so
               deserving
            
             (
             sayeth
             he
             .
             )
          
           
             And
             which
             
               idolatrous
               adoration
               of
               
               images
            
             (
             sayeth
             that
             learned
             knight
             and
             great
             traveller
             ,
             
               sir
               Edmund
               Sandys
            
             in
             his
             speculum
             Europae
             ,
             p
             ▪
             228.
             and
             230.
             )
             
               is
               the
               greatest
               scandall
               of
               al
               others
               ,
               for
               which
               both
               Iewes
               &
               Turks
               calleth
               us
               idolatrous
               Christians
               ,
               and
               therfore
               the
               Iewes
               say
               ,
               when
               they
               come
               to
               the
               Christians
               sermōs
               ,
               that
               as
               long
               as
               they
               see
               the
               Preacher
               direct
               his
               speeeh
               &
               prayer
               to
               the
               little
               wooden
               Crucifix
               which
               standeth
               on
               the
               pulpit
               by
               him
               ,
               &
               to
               call
               it
               his
               Lord
               &
               Saviour
               ,
               to
               kneell
               to
               it
               ,
               to
               embrace
               and
               kisse
               it
               &
               to
               weepe
               upon
               it
               (
               as
               the
               fashion
               of
               Italie
               is
               )
               this
               is
               preaching
               sufficient
               for
               them
               (
               say
               they
               )
               &
               perswadeth
               thē
               more
               with
               the
               verie
               sight
               thereof
               to
               hate
               Christian
               religion
               ,
               than
               any
               reasone
               that
               the
               world
               can
               alleadge
               to
               loue
               it
               .
            
          
        
         
           
             50.
             
             THat
             no
             man
             hath
             seen
             God
             in
             any
             forme
             ,
             &
             therefore
             that
             his
             image
             and
             picture
             cannot
             bee
             made
             .
          
           
           
             VVHich
             is
             contrarie
             (
             sayeth
             he
             )
             to
             
               Gen.
               3.
               8.
               
               Wher
               God
               appeared
               to
               Adam
               walking
               in
               the
               garden
               in
               a
               corporall
               forme
               ,
            
             and
             to
             
               Gen.
               28.
               12.
               where
               hee
               appeared
               to
               Iacob
               standing
               aboue
               the
               ladder
               which
               hee
               saw
               .
            
             To
             which
             I
             answere
             ,
             That
             he
             shameleslie
             belieth
             Scripture
             :
             for
             there
             is
             no
             such
             thing
             that
             Adam
             saw
             God
             in
             any
             corporall
             forme
             ,
             but
             onlie
             heard
             his
             voyce
             ,
             as
             it
             is
             said
             likewise
             ,
             that
             at
             the
             giving
             of
             the
             Law
             ,
             
               Deut.
               4.
               15.
               16.
               
               The
               people
               heard
               a
               voice
               onlie
               ,
               but
               saw
               no
               shape
               lest
               they
               should
               corrupt
               themselves
               ,
               &
               make
               them
               any
               graven
               image
               .
            
             Likewise
             it
             is
             said
             ,
             
               Gen.
               28.
               13.
               
               That
               the
               Lord
               stood
               aboue
               the
               ladder
               ,
               and
               that
               Lacob
               onlie
               heard
               a
               voice
               ,
            
             but
             not
             that
             he
             saw
             any
             shape
             .
             Therefore
             sayes
             the
             Prophet
             
               Isai
               .
               40.
               18.
               
               To
               whom
               will
               ye
               liken
               God
               ,
               or
               what
               liknes
               will
               yee
               compare
               to
               him
               ?
            
             whereupon
             
             saieth
             
               Perusin
            
             an
             augustin
             Frier
             and
             professour
             of
             divinity
             ,
             
               by
               these
               words
               is
               refuted
               and
               rejected
               the
               rashnes
               of
               men
               ,
               yea
               their
               madnes
               and
               ignorance
            
             (
             sayeth
             he
             )
             
               who
               dare
               be
               bold
               to
               represent
               God
               by
               any
               image
               ,
            
             therefore
             also
             their
             owne
             
               Vasques
            
             lib.
             2.
             de
             ador
             .
             cap.
             3.
             disp
             .
             4.
             
             As
             also
             
               Catharinus
            
             bishop
             of
             Minori
             ,
             in
             his
             opuscula
             de
             imag
             ▪
             declareth
             
               that
               the
               representing
               of
               God
               by
               any
               image
               is
               expresslie
               against
               the
               second
               commandement
               .
            
             As
             also
             
               Bellarmin
            
             himself
             witnesseth
             (
             lib.
             2.
             de
             sanct
             .
             cap.
             3.
             )
             that
             
               Abulensis
               ,
               Durand
               .
            
             &
             
               Peresius
            
             do
             teach
             plainlie
             
               That
               the
               image
               of
               God
               is
               nowise
               lawfull
               to
               be
               made
               .
            
             And
             speciallie
             to
             represent
             him
             by
             a
             three
             headed
             Monster
             ,
             as
             they
             do
             the
             image
             of
             the
             Trinitie
             ▪
             as
             I
             haue
             to
             showe
             in
             their
             owne
             Missall
             .
          
           
             The
             third
             place
             which
             he
             bringes
             is
             ,
             
               Exod.
            
             33.
             11.
             where
             it
             is
             said
             ,
             
             
               That
               Ged
               appeared
               to
               Moses
               face
               to
               faee
               ,
            
             whereunto
             their
             owne
             bishop
             
               Lipomanus
            
             answereth
             out
             of
             
               Augustin
            
             l.
             4.
             de
             symbolo
             ad
             Catechumenos
             ,
             cap.
             3.
             
             
               Moses
               did
               see
               God
            
             (
             sayeth
             he
             )
             
               not
               with
               his
               bodilie
               eyes
               but
               with
               the
               eyes
               of
               his
               minde
               ,
               &
               because
               that
               perpetuall
               light
               which
               God
               is
               ,
               had
               in
               lightned
               him
               more
               than
               others
               ,
               therfore
               it
               is
               said
               that
               he
               spake
               to
               him
               face
               to
               fate
               ,
               as
               if
               it
               had
               beene
               said
               ,
               that
               he
               manifested
               himself
               more
               clearly
               to
               him
               nor
               to
               all
               others
               ,
               for
               in
               that
               it
               is
               said
               ,
            
             cap.
             10.
             
               no
               man
               can
               see
               my
               face
               and
               live
               ,
               is
               showne
               ,
               that
               none
               can
               see
               God
               with
               his
               bodilie
               eies
            
             (
             sayth
             he
             )
             Therfore
             also
             sayth
             
               Cajetan
               ,
               he
               sayeth
               not
               that
               God
               was
               seen
               face
               to
               face
               ,
               but
               that
               hee
               spake
               to
               him
               face
               to
               face
               ,
               for
               God
               manifesteth
               himself
               onlie
               by
               speech
               ,
               nor
               is
               he
               perceived
               but
               by
               hearing
               onelie
            
             (
             sayeth
             he
             .
             )
          
           
             The
             fourth
             and
             fifth
             testimonies
             
             which
             he
             bringeth
             are
             coincident
             with
             
               Isai
               .
            
             6.
             1.
             5.
             and
             1.
             
             
               King.
            
             22.
             19.
             wherein
             it
             is
             said
             ,
             
               That
               God
               was
               sitting
               on
               a
               Throne
               ,
            
             and
             
               Dan.
               7.
               9.
               whose
               garments
               were
               whyte
               as
               snowe
               ,
               &
               the
               haire
               of
               his
               head
               like
               pure
               wool
               .
            
             Whence
             hee
             gathereth
             ,
             that
             as
             hee
             was
             seene
             ,
             therefore
             he
             may
             be
             ●o
             pictured
             ,
             To
             which
             I
             answer
             ,
             That
             it
             followeth
             not
             ,
             for
             before
             that
             time
             he
             appeared
             to
             
               Moses
            
             in
             the
             bush
             in
             the
             forme
             of
             fire
             ,
             and
             yet
             their
             own
             
               Richeom
            
             (
             tract
             .
             3.
             c.
             9.
             )
             saith
             
               To
               picture
               him
               so
               ,
               wer
               to
               favour
               the
               pagās
               ,
               who
               worshiped
               the
               fire
               ,
            
             &
             so
             may
             we
             say
             that
             to
             picture
             God
             as
             an
             old
             man
             (
             as
             the
             papists
             do
             )
             is
             to
             favour
             hereticks
             called
             the
             
               Anthropomorphits
               ,
            
             who
             made
             him
             to
             haue
             the
             shape
             and
             members
             of
             a
             man.
             Therfore
             
               Augustin
            
             (
             de
             fide
             &
             symbolo
             cap.
             7.
             )
             giveth
             this
             reasone
             why
             it
             is
             not
             lawful
             to
             any
             Christian
             
             to
             make
             any
             such
             image
             ,
             
               Lest
               we
               fall
               into
               the
               same
               sacrile●ge
            
             (
             saieth
             he
             )
             
               whereby
               the
               Apostle
               maketh
               them
               execrable
               who
               turne
               the
               glorie
               of
               the
               incorruptible
               God
               into
               the
               similitude
               of
               a
               corruptible
               man
            
             Rom.
             1.
             23.
             
          
        
         
           
             51
             THat
             blessing
             or
             signing
             with
             the
             signe
             of
             the
             Crosse
             is
             not
             founded
             on
             holie
             scripture
             .
          
           
             VVHich
             he
             saieth
             is
             contrarie
             to
             
               Revel
               .
            
             7.
             3.
             
             Where
             it
             is
             said
             ,
             
               Hurt
               not
               the
               earth
               nor
               the
               sea
               ,
               nor
               the
               trees
               ,
               till
               I
               haue
               sealed
               the
               servants
               of
               GOD
               in
               the
               foreheads
            
             To
             which
             I
             answere
             ,
             1.
             
             That
             there
             is
             no
             word
             heere
             of
             
               signing
               ,
            
             &
             farre
             lesse
             with
             the
             
               signe
               of
               the
               Crosse
               ,
            
             but
             (
             as
             the
             originall
             hath
             )
             of
             
               sealing
               ,
            
             and
             what
             this
             sealing
             is
             ,
             is
             exprest
             2.
             
             
               Tim.
               2.
               19.
               
               The
               foundation
               of
               the
               Lord
               standeth
               sure
               ,
               having
               this
               seale
               ,
               the
               Lord
               knoweth
               them
               that
               are
               his
               ,
               &
               let
               every
               one
               that
               nameth
               the
               Name
               of
               
               Christ
               depart
               from
               iniquitie
               .
            
             So
             that
             it
             is
             sanctification
             &
             departing
             from
             iniquititie
             ,
             which
             manifesteth
             their
             election
             ,
             &
             that
             such
             ar
             the
             Lords
             .
             2.
             
             If
             this
             were
             the
             signing
             with
             the
             signe
             of
             the
             Crosse
             ,
             then
             none
             that
             did
             signe
             themselves
             so
             ,
             would
             perish
             ,
             for
             none
             of
             these
             that
             were
             sealed
             heere
             did
             perish
             .
          
           
             The
             other
             two
             places
             
               Mark
               10.
               16.
               
               Luke
            
             24.
             50.
             which
             speaketh
             onlie
             of
             Christ
             and
             his
             disciples
             their
             
               blessing
               of
               Children
               ,
            
             maketh
             no
             mention
             of
             any
             signing
             them
             with
             the
             signe
             of
             the
             Crosse
             ,
             but
             onlie
             of
             blessing
             them
             .
             And
             so
             are
             alleadged
             unto
             no
             purpose
             .
          
           
             As
             for
             Fathers
             ,
             he
             setteth
             downe
             none
             of
             their
             words
             ,
             Therfore
             wee
             passe
             by
             thē
             ,
             yet
             with
             this
             answer
             ,
             that
             none
             of
             them
             proves
             his
             point
             .
          
        
         
           
             52
             THat
             the
             publick
             service
             of
             the
             Church
             ought
             to
             be
             said
             
             a
             language
             that
             al
             the
             people
             may
             unstand
             .
          
           
             VVHich
             he
             sayeth
             is
             contrarie
             to
             
               Luke
            
             1.
             8.
             where
             it
             is
             said
             ,
             
               That
               Zacharte
               was
               burning
               incense
               in
               the
               temple
               ,
               &
               the
               whole
               people
               were
               praying
               without
            
             where
             (
             sayeth
             he
             )
             
               hee
               being
               within
               and
               the
               people
               without
               ,
               then
               how
               did
               they
               understand
               him
               ?
            
             To
             which
             I
             answer
             1.
             
             There
             is
             no
             word
             of
             his
             speaking
             words
             ,
             to
             be
             understood
             ,
             but
             of
             burning
             incense
             (
             for
             he
             was
             strickē
             dumb
             .
             )
             2.
             
             He
             being
             within
             ,
             and
             the
             people
             without
             ,
             it
             was
             not
             marvell
             that
             they
             did
             not
             understand
             ,
             in
             what
             language
             he
             had
             spokē
             .
             wheras
             the
             question
             is
             .
             
               Whither
               that
               divine
               service
               which
               is
               performed
               in
               the
               sight
               &
               audience
               of
               the
               people
               ,
               &
               which
               should
               be
               to
               edification
            
             (
             according
             to
             1.
             
             
               Cor.
               14.
               )
               should
               be
               in
               a
               language
               unknown
               to
               the
               people
               ,
            
             which
             is
             against
             the
             Apostles
             
             directiō
             ,
             for
             saith
             
               Cajetā
            
             on
             that
             place
             ,
             
               out
               of
               this
               doctrine
               of
               Paul
               it
               is
               gathered
            
             [
             sayeth
             he
             )
             
               That
               it
               is
               better
               for
               edifying
               of
               the
               Church
               ,
               that
               publick
               prayers
               which
               are
               said
               in
               the
               peoples
               hearing
               ,
               be
               said
               in
               the
               vulgar
               tongue
               known
               to
               the
               people
               &
               Clergie
               ,
               nor
               in
               latine
               ,
               or
               an
               unknowē
               language
               .
            
             And
             that
             this
             was
             the
             practise
             of
             the
             primtive
             Church
             .
             
               Aquinas
            
             on
             1.
             
               cor
               .
            
             14.
             granteth
             ,
             as
             also
             saith
             their
             own
             
               Lyra.
               In
               the
               primitive
               church
               thanksgivings
               ,
               and
               all
               other
               common
               service
               was
               performed
            
             (
             sayth
             he
             )
             
               in
               the
               vulgar
               tongue
               .
            
          
           
             The
             second
             place
             is
             
               Levit.
            
             16.
             17.
             wher
             it
             is
             said
             ,
             
               That
               there
               shall
               be
               no
               man
               in
               the
               tabernicle
               of
               the
               Congregation
               ,
               when
               he
               goeth
               in
               to
               make
               an
               attoniment
               in
               the
               holie
               place
               ,
               till
               he
            
             (
             to
             wit
             the
             High-priest
             )
             
               come
               out
               again
               .
            
             Which
             maketh
             no
             more
             to
             prove
             that
             publick
             divine
             service
             before
             
             the
             people
             should
             be
             done
             in
             an
             unknowne
             tongue
             to
             them
             ,
             then
             it
             proveth
             
               Rome
            
             to
             be
             in
             
               Vtopia
               .
            
             For
             1.
             
             This
             place
             speaketh
             onlie
             of
             the
             High-priests
             entrie
             into
             the
             most
             holie
             place
             with
             blood
             to
             make
             attoniment
             ,
             once
             onlie
             a
             yeare
             ,
             which
             was
             an
             action
             betweene
             God
             and
             him
             ,
             and
             no
             mention
             of
             speech
             in
             whatsoever
             language
             .
             2.
             
             Which
             was
             to
             be
             performed
             in
             that
             place
             ,
             when
             ther
             should
             be
             no
             man
             in
             the
             Tabernacle
             of
             the
             Congregation
             ,
             and
             therefore
             private
             ,
             without
             any
             assistance
             ,
             or
             presence
             of
             any
             who
             might
             either
             heare
             or
             see
             him
             .
             3.
             
             This
             was
             a
             jewish
             and
             typicall
             service
             abrogat
             ,
             frō
             whence
             to
             draw
             this
             consequence
             .
             
               Ergo
            
             the
             publick
             service
             of
             the
             Church
             under
             the
             gospell
             ought
             to
             be
             said
             now
             in
             a
             language
             that
             people
             understands
             not
             ,
             is
             as
             coherent
             as
             fire
             and
             y●e
             ,
             
             or
             followeth
             aswell
             in
             Logick
             ,
             as
             to
             say
             ,
             that
             the
             Authour
             of
             this
             
               Touch-stone
            
             is
             an
             
               Animal
               .
            
             Ergo
             ,
             
               Bos
               cornutus
               .
            
          
           
             You
             may
             see
             likewise
             how
             impudent
             and
             ignorant
             this
             man
             is
             ,
             to
             alleadge
             (
             as
             he
             doth
             in
             his
             preface
             ,
             and
             whole
             Tenour
             of
             this
             
               Touch-stone
               )
               To
               convince
               us
               ,
               that
               our
               doctrine
               is
               against
               the
               expresse
               words
               of
               our
               own
               Bible
               ,
            
             whereas
             let
             any
             indifferent
             man
             judge
             (
             beside
             a
             number
             of
             the
             like
             impertinencies
             )
             if
             these
             two
             alleadged
             places
             of
             
               Luke
            
             1.
             8.
             and
             
               Levit.
            
             16.
             17.
             be
             contradicted
             any
             wise
             by
             this
             our
             assertion
             .
             
               That
               the
               publick
               service
               of
               the
               Church
               ought
               to
               be
               said
               in
               a
               language
               which
               all
               the
               people
               may
               understand
               .
            
          
        
      
       
         FINIS
         .
      
    
     
       
         
         
           AN
           Advertisment
           to
           the
           
             READER
             .
          
        
         
           IN
           Respect
           of
           that
           craftie
           &
           cruell
           practise
           ,
           even
           to
           the
           dead
           ,
           let
           be
           to
           deceive
           the
           living
           ,
           which
           our
           Adversaries
           haue
           used
           of
           late
           in
           purging
           both
           out
           of
           fathers
           and
           others
           ,
           their
           own
           moderne
           writters
           ,
           what
           they
           find
           to
           be
           against
           themselves
           ,
           or
           for
           witnessing
           the
           Truth
           ,
           as
           their
           
             Index
             expurgatorius
          
           showes
           ,
           Lest
           that
           the
           Reader
           of
           this
           my
           answere
           to
           that
           popish
           PAMPHLET
           should
           light
           on
           such
           purged
           books
           as
           I
           cite
           ,
           and
           not
           finding
           the
           words
           at
           all
           ,
           orelse
           far
           changed
           (
           as
           I
           can
           instance
           )
           should
           think
           that
           I
           had
           cited
           them
           at
           randon
           ,
           Therefore
           having
           the
           uncorrupted
           copyes
           beside
           me
           ,
           I
           haue
           set
           down
           with
           their
           Names
           ,
           the
           place
           where
           ,
           and
           the
           time
           when
           they
           wer
           printed
           .
           That
           
           if
           the
           Reader
           find
           not
           the
           words
           cited
           by
           me
           ,
           or
           find
           them
           altered
           in
           a
           later
           impression
           ,
           he
           may
           know
           ,
           that
           they
           haue
           passed
           thorow
           that
           popish
           firie
           purgatorie
           of
           bookes
           ,
           ordained
           at
           
             Trent
             ,
          
           and
           which
           indeed
           is
           no
           new
           trick
           of
           the
           Devill
           and
           his
           supposts
           ,
           but
           hath
           ben
           used
           by
           Hereticks
           of
           old
           ,
           as
           
             Vincentius
             Lyrinensis
          
           testifieth
           ,
           who
           lived
           in
           the
           yeare
           430.
           
           And
           examplifieth
           the
           same
           in
           
             Origens
          
           works
           ,
           that
           so
           by
           his
           authoritie
           hereticks
           might
           perswade
           men
           of
           their
           errours
           ,
           which
           
             Origen
          
           never
           knew
           .
           AND
           therefore
           he
           showeth
           us
           that
           for
           old
           and
           farre
           spread
           heresies
           (
           such
           as
           these
           of
           poperie
           are
           )
           they
           ar
           not
           to
           be
           confuted
           so
           much
           by
           the
           authoritie
           of
           fathers
           ,
           &
           ancient
           writters
           ,
           in
           respect
           by
           vitiating
           their
           bookes
           ,
           they
           haue
           stollen
           out
           of
           them
           what
           was
           for
           trueth
           ,
           &
           what
           
           they
           found
           to
           bee
           against
           themselves
           ,
           or
           to
           use
           his
           owne
           words
           ,
           
             Eo
             quod
             prolixo
             temporum
             tractu
             longae
             his
             furandae
             veritatis
             patuerit
             occasio
             ,
          
           and
           therefore
           for
           confuting
           such
           ,
           hee
           sayeth
           wee
           must
           use
           ,
           
             aut
             sola
             scripturarum
             authoritate
             ,
          
           orelse
           with
           the
           same
           ,
           the
           authority
           of
           the
           most
           ancient
           and
           general
           Councels
           ,
           such
           as
           wee
           see
           that
           of
           the
           first
           of
           
             Nice
             ,
          
           for
           peoples
           reading
           of
           Scripture
           ,
           the
           lawfululnes
           of
           churchmēs
           marriage
           ,
           for
           which
           that
           famous
           
             Paphnutius
          
           so
           much
           stood
           ,
           &
           the
           paritie
           of
           patriarchall
           jurisdiction
           against
           papall
           supremacie
           ,
           which
           in
           the
           three
           succeeding
           Councels
           was
           also
           decreed
           against
           ,
           beside
           the
           cōdemning
           of
           prayer
           to
           Angels
           ,
           decreed
           against
           in
           the
           Councell
           of
           
             Laodicea
             ,
          
           can
           .
           35.
           and
           the
           having
           of
           images
           in
           Churches
           ,
           (
           let
           be
           their
           adoration
           )
           condēned
           in
           the
           Councell
           
           of
           
             Eliberis
             ,
          
           Can.
           36.
           and
           the
           like
           .
        
      
       
         
           THE
           NAMES
           of
           the
           Authours
           whom
           I
           cite
           are
           ,
        
         
           
             A
          
           
             Augustin
             ,
             
               printed
               at
            
             Paris
             ,
             1541.
             
          
           
             Ambrose
             ,
             
               at
            
             Paris
             ,
             1529.
             
          
           
             Aquinas
             ,
             
               at
            
             Paris
             ,
             1529.
             
          
           
             Alfonsꝰ
             a
             Castr̄o
             
               at
            
             Paris
             ,
             1534.
             
          
           
             Arboreus
             ,
             
               at
            
             Paris
             ,
             1551.
             
          
        
         
           
             B
          
           
             Basil
             Basileae
             1540.
             
          
           
             Bernard
             ,
             
               at
            
             Paris
             ,
             1527.
             
          
           
             Bellarmin
             ,
             
               Coloniae
               ,
            
             1615.
             
          
        
         
           
             C
          
           
             Chrisostome
             ,
             
               at
            
             Paris
             ,
             1554.
             
          
           
             Cyprian
             ,
             
               Lugduni
               ,
            
             1537.
             
          
           
             Carthusian
             ,
             
               at
            
             paris
             ,
             1536.
             
          
           
             Cajetan
             ,
             
               at
            
             Paris
             ,
             1532.
             
          
           
             Cusanus
             Basileae
             ,
             1565.
             
          
           
             Catharinus
             ,
             
               Venetiis
               ,
            
             1551.
             
          
        
         
           
             D
          
           
             Decretalia
             ,
             
               Lugduni
               ,
            
             1517.
             
          
           
             Durādi
             rationale
             ,
             
               Lugduni
               ,
            
             1515.
             
          
        
         
           
           
             E
          
           
             Estius
             ,
             
               at
            
             Paris
             ,
             1616.
             
          
           
             Erasmꝰ
             
               Antuerpiae
               ,
            
             1538
             ,
          
        
         
           
             F
          
           
             Fulgentius
             ,
             
               Nurūbergae
               ,
            
             1520.
             
          
           
             Fasciculus
             Temporum
             ,
             
               Coloniae
               ,
            
             1479.
             
          
           
             Ferus
             ,
             
               at
            
             Paris
             ,
             1559
             ,
          
        
         
           
             G
          
           
             Gabr.
             Biel
             
               Lugduni
               ,
            
             1517.
             
          
           
             Gregorius
             ,
             1.
             
               at
            
             Paris
             ,
             1518.
             
          
           
             Gratian.
             
               Lugduni
               ,
            
             1517.
             
          
           
             Georgiꝰ
             Cassāder
             
               at
            
             Paris
             1616.
             
          
        
         
           
             H
          
           
             Hieronimus
             ,
             
               at
            
             Paris
             ,
             1546.
             
          
           
             Hilarius
             ,
             Basileae
             ▪
             1570.
             
          
           
             Haymo
             ,
             
               at
            
             Paris
             ,
             1538.
             
          
           
             Hugo
             Cardinalis
             ,
             
               at
            
             Paris
             ,
             1532.
             
          
        
         
           
             I
          
           
             Ireneus
             ,
             Basileae
             ,
             1548.
             
          
           
             Ignatius
             
               at
            
             Paris
             ,
             1540.
             
          
           
             Ianse●iꝰ
             
               Muguntiae
               ,
            
             1624.
             
          
        
         
           
             L
          
           
             Lyra
             ,
             
               at
            
             Paris
             ,
             1501.
             
          
           
             Lombard
             ,
             
               at
            
             paris
             ,
             1528.
             
          
           
             Lipomani
             Catena
             ,
             
               at
            
             Paris
             ,
             1550.
             
          
        
         
           
           
             M
          
           
             M●lchi●r
             Canus
             .
             
               Coloniae
               ,
            
             1605
             ,
          
           
             Missale
             Romanū
             .
             
               at
            
             Paris
             ,
             1532.
             
          
           
             Mercerus
             ,
             
               at
            
             Paris
             ,
             1563.
             
          
           
             Maldonat
             .
             
               Moguntiae
               ,
            
             1624.
             
          
        
         
           
             O
          
           
             Origenes
             ,
             
               at
            
             Paris
             ,
             1537.
             
          
        
         
           
             P
          
           
             Platina
             ,
             
               Nurimbergae
               ,
            
             1481.
             
          
           
             Peresius
             ,
             
               at
            
             Paris
             ,
             1605.
             
          
           
             Petrus
             de
             Aliaco
             ,
             
               Coloniae
               ,
            
             1500.
             
          
           
             Perusin
             ,
             
               Perusiae
               ,
            
             1608.
             
          
        
         
           
             R
          
           
             Roffensis
             ,
             
               Londini
               ,
            
             1533.
             
          
           
             Ribera
             ,
             
               Antuerpiae
               ,
            
             1603.
             
          
        
         
           
             S.
             
          
           
             Sigebert
             ,
             
               at
            
             Paris
             ,
             1513.
             
          
           
             Stella
             ,
             
               Antuerpiae
               ,
            
             1608.
             
          
        
         
           
             T
          
           
             Theophylact
             ,
             
               a●
            
             Paris
             ,
             1515.
             
          
        
         
           
             V
          
           
             Vincentius
             Lyrinensis
             ,
             
               at
            
             Paris
             ,
             1560.
             
          
        
      
       
         
         
           Errata
           .
        
         
           
             In
             the
             Epistle
             Dedicatory
             ,
          
           pag.
           2.
           linea
           ult
           .
           
             hands
             &
             almost
             ,
          
           for
           
             hands
             almost
             &
             .
          
           And
           
             To
             the
             Reader
             ,
          
           p.
           6.
           l.
           11.
           
           
             Nicen
             ,
          
           for
           
             Nissen
             .
          
           p.
           13.
           
           ●2
           .
           
             Ecuminicall
             ,
          
           for
           
             O
             Ecumenicall
             .
          
           p.
           24.
           l.
           11.
           
           
             Doway
             ,
          
           for
           
             Duay
             .
          
           p.
           33.
           l.
           20.
           
             nf
          
           for
           
             in
             ,
          
           p.
           74.
           l.
           2.
           
           
             Lyrin
             ,
          
           for
           
             Jerome
             .
          
           p.
           103.
           l.
           antepenult
           .
           
             Gelasuis
             ,
          
           for
           
             Gelasius
             .
          
           p.
           220.
           l.
           3.
           a
           whol
           line
           in
           the
           copy
           omitted
           ,
           the
           words
           are
           these
           ,
           
             (
             because
             it
             feemes
             to
             be
             broken
             ,
             to
             whō
             it
             is
             objected
             ,
             what
             Ambrose
             saies
             ,
             that
             no
             falshood
             should
             be
             thought
             to
             bee
             in
             the
             sacrifice
             of
             truth
             )
          
           p.
           128.
           l.
           3.
           after
           the
           words
           
             (
             amongst
             us
             )
          
           is
           omitted
           
             (
             whō
             they
             call
             Calvinists
             )
          
           l.
           19.
           
             de
             ecclesia
             ,
          
           for
           
             de
             notis
             ecclesiae
             .
          
           p.
           132.
           l.
           20.
           
             donation
          
           for
           
             domination
             .
          
           p.
           272.
           l.
           14.
           
             young
             ,
          
           for
           
             youngmā
             .
          
           p.
           180.
           l.
           6.
           
             virginitie
             ,
          
           for
           
             virgin
             .
          
           p.
           191.
           l.
           19.
           
             one
             of
          
           for
           
             of
             one
             .
          
           p.
           353.
           l.
           17.
           
             circūsion
             ,
          
           for
           
             circumcision
             .
          
           p.
           299.
           l.
           9.
           
             whē
             it
             is
             taken
             ,
          
           for
           
             when
             it
             is
             not
             taken
             .